Leviticus 7:31 — Word Study
WLCוְהִקְטִ֧יר הַכֹּהֵ֛ן אֶת־ הַחֵ֖לֶב הַמִּזְבֵּ֑חָה וְהָיָה֙ הֶֽחָזֶ֔ה לְאַהֲרֹ֖ן וּלְבָנָֽיו׃
BSAThe priestkôhên [holy servant, spiritual leader] is to burnqâṭar [make perfume, offer as a sweet fragrance] the fatcheleb [richest part, choicest portion] on the altarmizbêach [place of sacrifice, worship] but the breastchâzeh [front, choicest part] belongs tohâyâh AaronʼAhărôwn [first high priest, leader of Israel] and his sonsbên [descendants, spiritual heirs]
| Greek | English | Parsing |
|---|---|---|
| וְהִקְטִ֧יר | and he will make smoke | Verb, Hiphil, sequential perfect third person masculine singular |
| הַכֹּהֵ֛ן | the priest | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| הַחֵ֖לֶב | the fat | Particle, noun common masculine singular absolute |
| הַמִּזְבֵּ֑חָה | the altar towards | Particle, noun common masculine singular absolute, suffix |
| וְהָיָה֙ | and it will belong | Verb, Qal, sequential perfect third person masculine singular |
| הֶֽחָזֶ֔ה | the breast | Particle, noun common masculine singular absolute |
| לְאַהֲרֹ֖ן | to Aaron | Preposition, noun proper masculine |
| וּלְבָנָֽיו׃ | and to sons his | Conjunction, preposition, noun common masculine plural construct |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The priest is to burn the fat on the altar, but the breast belongs to Aaron and his sons. |
| KJV | And the priest shall burn the fat upon the altar: but the breast shall be Aaron’s and his sons’. |
| ASV | And the priest shall burn the fat upon the altar; but the breast shall be Aaron’s and his sons’. |
| YLT | 'And the priest hath made perfume with the fat on the altar, and the breast hath been Aaron's and his sons; |
| WEB | The priest shall burn the fat on the altar, but the breast shall be Aaron’s and his sons’. |
| BBE | And the fat is to be burned by the priest on the altar, but the breast is for Aaron and his sons. |
The translations agree on the rendering of חֵלֶב as the fat.
The sentence has two main clauses connected by 'but', indicating a contrast between the actions of the priest and the rights of Aaron and his sons.
4 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָטַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Leviticus 7:31
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Sacrificesgenerated
Leviticus 7:31 is part of the detailed instructions regarding offerings and sacrifices in the Levitical system. Here, the priest is commanded to burn the fat on the altar, which symbolizes the offering of the best to God. The breast, however, is set aside for Aaron and his sons, indicating their role and provision within the sacrificial system. This allocation underscores the importance of the priestly family in maintaining the worship practices of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 3:5–11 | Then Aaron’s sons are to burn it on the altar atop the burnt offering that is on the burning wood, as an offering made by fire, a pleasing aroma to the LORD. |
| 2 | Leviticus 7:34 | I have taken from the sons of Israel the breast of the wave offering and the thigh of the contribution of their peace offerings, and I have given them to Aaron the priest and his sons as a permanent portion from the sons of Israel.’” |
| 3 | Leviticus 5:13 | In this way the priest will make atonement for him for any of these sins he has committed, and he will be forgiven. The remainder will belong to the priest, like the grain offering.” |
| 4 | Leviticus 6:16–26 | Aaron and his sons are to eat the remainder. It must be eaten without leaven in a holy place; they are to eat it in the courtyard of the Tent of Meeting. |
| 5 | Leviticus 8:29 | He also took the breast—Moses’ portion of the ram of ordination—and waved it before the LORD as a wave offering, as the LORD had commanded him. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חֵלֶב, ha.Che.levgenerated
The Hebrew word חֵלֶב (*cheleb*) refers to fat, particularly the richest or choicest portions of animals used in sacrifices. It is a noun in the singular form, indicating a specific part of the offering that is to be burned on the altar.
In the context of this verse, חֵלֶב signifies not just any fat, but the best part that is offered to God, representing abundance and the quality of the offering. This act is part of the ritualistic worship that emphasizes giving the best to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB), which uses the term the fat consistently across translations.
Sentence Structuregenerated
The finite verbs in this verse are הִקְטִ֧יר and הָיָה֙, which govern the actions described. The first verb indicates the action of burning the fat, while the second verb establishes the ownership of the breast.
The structure of the sentence emphasizes the priest's action first, followed by the designation of the breast. This order highlights the significance of the priestly duties in the sacrificial system.
Septuagint Backgroundgenerated
The Septuagint translates חֵלֶב as στέαρ, which refers specifically to fat. This choice aligns with the Hebrew meaning but may carry a slightly different connotation in Greek, focusing on the substance rather than the quality.
The Greek term used here indicates a similar understanding of the fat as an important part of the offering, reinforcing the ritual's significance.
In plain words — the whole versegenerated
Leviticus 7:31 instructs that the priest must burn the fat on the altar, a key part of the offering. Meanwhile, the breast is designated for Aaron and his sons, highlighting their role in the sacrificial system.
Frequently Asked Questionsgenerated
Burning the fat signifies offering the best parts of the animal to God, representing worship and devotion.
The breast is given to Aaron and his sons as part of their priestly inheritance, ensuring their provision through the offerings.
The altar represents a sacred place of worship and sacrifice, where offerings are made to God.
This verse outlines specific roles and responsibilities within the sacrificial system, emphasizing the importance of the priesthood in Israel's worship.
Reflection Questionsgenerated
- What does it mean to offer the best to God in my own life?
- How can I better understand the roles of spiritual leaders in my community?
- In what ways can I ensure that I am giving my best in acts of worship?
- How does the concept of sacrifice apply to my daily life?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Leviticus 7:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priest shall burn the fat upon the altar,.... Of burnt offering, even the fat upon the inwards, the two kidneys, the flanks, the caul, and liver: but the breast shall be Aaron's and his sons;
Read John Gill on Leviticus 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'. No JFB commentary on this verse.
Read Robert Jamieson on Leviticus 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. The portion of every succeeding high priest and his family: compare .
Read Matthew Poole on Leviticus 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 7:31 And the priest shall burn the fat upon the altar: but the breast shall be Aaron’ s and his sons’ . Ver. 31,32. The breast shall be Aaron’ s and his sons’ . And the right shoulder.] To note that men must give their breasts and shoulders, affections and actions, even their whole selves; first to the Lord, and then to us ministers by the will of God, as those famous Macedonians did in 2 Corinthians 8:5; that so they may be sani in doctrina et sancti in vita, sound in doctrine, and holy in life.
Read John Trapp on Leviticus 7 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The priest is to burn the fat on the altar, but the breast belongs to Aaron and his sons.
The priest shall burn the fat on the altar, but the breast shall be Aaron’s and his sons’.
The priest is to burn the fat on the altar, but the breast belongs to Aaron and his sons.
and the priest must offer the fat up in smoke on the altar, but the breast will belong to Aaron and his sons.
Tyndale line
And the priest shall burn the fat upon the altar: but the breast shall be Aaron’s and his sons’.
And the priest shall burn the fat upon the altar; but the breast shall be Aaron’s and his sons’.
And the priest shall burn the fat upon the altar: but the breast shall be Aaron’s and his sons’.
And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'.
Then the Priest shall burne the fatte vpon the Altar, and the breast shall be Aarons and his sonnes.
Strictly literal
And the priest shall burn the fat on the altar; and the breast shall be Aaron's and his sons'.
'And the priest hath made perfume with the fat on the altar, and the breast hath been Aaron's and his sons;
And the priest has made incense with the fat on the altar, and the breast has been Aaron’s and his sons;
And the priest shall burn the fat upon the altar; but the breast shall belong to Aaron and to his sons.
The priest must burn the fat on the altar, but the breast will belong to Aaron and his descendants.
From the Latin
Who shall burn the fat upon the altar, but the breast shall be Aaron’s and his sons’.
Simplified
The priest shall burn the fat on the altar, but the breast is for Aaron and his sons.
And the fat is to be burned by the priest on the altar, but the breast is for Aaron and his sons.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word with the Hebrew text. The Septuagint matches 8 of the 9 words, though its word order differs, indicating a consistent understanding of the verse across these ancient witnesses.
וְהִקְטִ֧יר הַכֹּהֵ֛ן אֶת־ הַחֵ֖לֶב הַמִּזְבֵּ֑חָה וְהָיָה֙ הֶֽחָזֶ֔ה לְאַהֲרֹ֖ן וּלְבָנָֽיו׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
והקטיר הכהן את החלב המזבחה והיה החזה לאהרן ולבניו
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 7:31
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קָטַר (*qatar*) is a verb meaning to smoke or burn, particularly in the context of sacrifices and incense. It has various forms, including nouns for incense (מֻקְטָר, *muqtar*) and incense-altar (מְקַטֵרָה, *meqaterah*). The entries indicate its use in worship practices, with a focus on creating fragrance through fire.
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
make sacrifices smoke
cause incense to smoke, offer incense
make smoke upon
Hoph. be made to smoke as a sacrifice
H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar
6999 qatar kaw-tar'
a primitive root (identical with 7000 through the idea of
fumigation in a close place and perhaps thus driving out the
occupants); to smoke, i.e. turn into fragrance by fire
(especially as an act of worship):--burn (incense, sacrifice)
(upon), (altar for) incense, kindle, offer (incense, a
sacrifice).
see HEBREW for 07000
קָטַר (qa.tar) — to offer: burn.
: burn
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
מֻקְטָר (muq.tar) — incense.
v
incense
מְקַטֵרָה (me.qa.te.rah) — incense-altar.
incense-altar
קָטַר (qa.tar) — to offer: offer.
: offer
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
קָטַר (qa.tar) — to offer: to perfume.
: perfume
v
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
חֵ֫לֶב (cheleb) means fat, referring to both human and animal fat, as well as the choicest parts of agricultural products. It conveys the idea of richness or abundance, highlighting the best or finest portions. The entries consistently emphasize its literal and figurative uses, but do not provide specific verse references.
חֵ֫לֶב n.m. fat
fat of human body
fat of beasts
choicest, best part of products of land
base
H2459 חֵ֫לֶב fat . fat of human body
. fat of beasts
. choicest, best part of products of land
2459 cheleb kheh'-leb
or cheleb {khay'-leb}; from an unused root meaning to be fat;
fat, whether literally or figuratively; hence, the richest or
choice part:--X best, fat(-ness), X finest, grease, marrow.
חֵ֫לֶב (che.lev) — fat.
1) fat
1a) fat (of humans)
1b) fat (of beasts)
1c) choicest, best part, abundance (of products of the land)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
חָזֶה (chazeh) refers to the 'breast,' specifically the breast of animals, including in the context of animal sacrifices. It is derived from the root word for 'to see' and is noted in Leviticus 7:51. The Aramaic equivalent is חֲדִי (cha.di), also meaning 'breast.'
חָזֶה n.m. Lv 7:51 breast of animals
base
H2373 חָזֶה
2373 chazeh khaw-zeh'
from 2372; the breast (as most seen in front):--breast.
see HEBREW for 02372
חָזֶה (cha.zeh) — breast.
breast (of animals), breast of an animal sacrifice
Aramaic equivalent: cha.di (חֲדִי "breast" H2306)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
brest: Signifying the front view of the bust in humans and the corresponding portion of the body in animals. chazeh, occurs in Ex 29:26,27; Le 7:30,31,34; 8:29; 10:14,15; Nu 6:20; 18:18; and chadhi, in Da 2:32. shadh or shodh = "breast" in the sense of pap of a woman or animal (Job 24:9; So 8:1,8,10; Isa 60:16; La 4:3). Only one word occurs with this signification in the New Testament: stethos = "bosom," "chest" (
אַהֲרֹן (Aharon) refers to Aaron, the elder brother of Moses, from the tribe of Levi. He is first mentioned in Exodus 4:14 and is known as the first high priest. Aaron is the son of Amram and Jochebed, and he had four sons: Nadab, Abihu, Eleazar, and Ithamar. The name is of uncertain derivation but is associated with the meaning 'light bringer.'
אַהֲרֹן 346 n.pr.m. Aaron, elder brother of Moses
base
H175 אַהֲרֹן Aaron, elder brother of Moses
175 'Aharown a-har-one'
of uncertain derivation; Aharon, the brother of
Moses:--Aaron.
אַהֲרֹן (a.ha.ron) — Aaron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472);
father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385)
Also named: Aarōn (Ἀαρών "Aaron" G0002)
§ Aaron = "light bringer"
brother of Moses, a Levite and the first high priest
Prep | N-proper — Preposition · noun proper masculineHR/Npm
ar'-un, sometimes pronounced ar'on ('aharon--Septuagint Aaron, meaning uncertain: Gesenius suggests "mountaineer"; Furst, "enlightened"; others give "rich," "fluent." Cheyne mentions Redslob's "ingenious conjecture" of ha-'aron--"the ark"--with its mythical, priestly significance, Encyclopedia Biblica under the word):
1. Family:
Probably eldest son of Amram (Ex 6:20), and according to the uniform genealogical lists (Ex 6:16-20; 1Ch 6:1-3), the fourth from Levi. This however is not certainly fixed, since there are frequent omissions from the Hebrew lists of names which are not prominent in the line of descent. For the corresponding period from Levi to Aaron the Judah list has six names (
Aaron
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to…
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when…
The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God,
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Conj | Prep | N-mp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp3ms