Leviticus 7:5 — Word Study
WLCוְהִקְטִ֨יר אֹתָ֤ם הַכֹּהֵן֙ הַמִּזְבֵּ֔חָה אִשֶּׁ֖ה לַיהוָ֑ה אָשָׁ֖ם הֽוּא׃
BSAThe priestkôhên [a person who serves God and leads others in worship] shall burnqâṭar [make a perfume, offer as a fire-offering] themʼêth on the altarmizbêach [a place of sacrifice, where offerings are made to God] as a food offeringʼishshâh [a gift, a sacrifice] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] ithûwʼ is a guilt offeringʼâshâm [a trespass or offense, a sacrifice to atone for wrongdoing]
| Greek | English | Parsing |
|---|---|---|
| וְהִקְטִ֨יר | and he will make smoke | Verb, Hiphil, sequential perfect third person masculine singular |
| אֹתָ֤ם | the object marker them | Particle, suffix |
| הַכֹּהֵן֙ | the priest | Particle, noun common masculine singular absolute |
| הַמִּזְבֵּ֔חָה | the altar towards | Particle, noun common masculine singular absolute, suffix |
| אִשֶּׁ֖ה | a fire offering | Noun common, masculine singular absolute |
| לַיהוָ֑ה | to Yahweh | Preposition, noun proper |
| אָשָׁ֖ם | [is] a guilt offering | Noun common, masculine singular absolute |
| הֽוּא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The priest shall burn them on the altar as an offering made by fire to the LORD; it is a guilt offering. |
| KJV | And the priest shall burn them upon the altar for an offering made by fire unto the LORD: it is a trespass offering. |
| ASV | and the priest shall burn them upon the altar for an offering made by fire unto Jehovah: it is a trespass-offering. |
| YLT | and the priest hath made them a perfume on the altar, a fire-offering to Jehovah; it [is] a guilt-offering. |
| WEB | and the priest shall burn them on the altar for an offering made by fire to Yahweh: it is a trespass offering. |
| BBE | They are to be burned by the priest on the altar for an offering made by fire to the Lord: it is an offering for wrongdoing. |
Where they part company is אָשָׁם — see How Translations Differ.
The main clause is followed by additional phrases that clarify the location and nature of the offering.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהוּא
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 7:5
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 Guilt Offeringsgenerated
Leviticus 7:5 is part of the laws regarding sacrifices, specifically detailing how the priest should handle guilt offerings. This chapter outlines the rituals and procedures that the priests must follow to ensure that offerings are made correctly and accepted by God. The guilt offering serves as a means of atonement for offenses against God, highlighting the importance of proper worship and reconciliation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 1:9–13 | The entrails and legs must be washed with water, and the priest shall burn all of it on the altar as a burnt offering, an offering made by fire, a pleasing aroma to the LORD. |
| 2 | Leviticus 2:2–9 | and bring it to Aaron’s sons the priests. The priest shall take a handful of the flour and oil, together with all the frankincense, and burn this as a memorial portion on the altar, an offering made by fire, a pleasing aroma to the LORD. |
| 3 | Leviticus 3:16 | Then the priest is to burn the food on the altar as an offering made by fire, a pleasing aroma. All the fat is the LORD’s. |
| 4 | Galatians 2:20 | I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me. |
| 5 | Galatians 5:24 | Those who belong to Christ Jesus have crucified the flesh with its passions and desires. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אָשָׁם, 'a.Shamgenerated
The word אָשָׁם (*asham*) refers to guilt or offense, and it encompasses the concept of a guilt offering specifically designed to atone for wrongdoing. It is a noun that indicates a sacrifice made to compensate for a fault, emphasizing the need for reconciliation with God after transgressions.
In this verse, it is used to denote the offering that the priest presents to God as a means of atonement for the people's sins. The parsing indicates that it is a common noun in singular form, emphasizing its specific role in the sacrificial system.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וְהִקְטִ֨יר, and he shall burn, governs the entire clause, with the subject הַכֹּהֵן (the priest) and the object אֹתָם (them) following it. The structure indicates a clear action taken by the priest in relation to the offerings.
The sentence follows a straightforward order, with the action of burning leading directly to the description of the offering and its purpose, emphasizing the ritual's significance.
Septuagint Backgroundgenerated
The Septuagint translates וְהִקְטִ֨יר as ἀνοίσει (*anoisei*), which means 'to open' or 'to bring forth'. This choice may suggest a broader interpretation of the act of offering, indicating that the smoke of the offering opens a connection to God.
This translation reflects a different nuance in understanding the act of sacrifice, focusing on the relational aspect of the offering rather than just the physical act of burning.
In plain words — the whole versegenerated
Leviticus 7:5 tells us that the priest must burn certain parts of the offering on the altar as a fire offering to the LORD. This offering is specifically called a guilt offering, which is meant to atone for wrongdoing.
The priest plays a crucial role in this process, ensuring that the offering is made correctly according to God's instructions.
Frequently Asked Questionsgenerated
A guilt offering is a type of sacrifice made to atone for offenses against God, reflecting the need for reconciliation.
The priest serves as a mediator between God and the people, ensuring that sacrifices are performed according to divine law.
Burning the offering symbolizes the act of dedicating it to God, transforming it into a fragrant smoke as an expression of worship.
Guilt offerings highlight the seriousness of sin and the need for atonement, showing God's provision for forgiveness through sacrifices.
Reflection Questionsgenerated
- What does the act of offering sacrifices teach us about our relationship with God?
- How can we apply the principles of atonement in our lives today?
- In what ways can we ensure that our worship is pleasing to God, similar to the offerings described in Leviticus?
- What does it mean for us to acknowledge our wrongdoings and seek reconciliation with God?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Leviticus 7:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priest shall burn them upon the altar,.... Fat taken off of the several parts before mentioned, and the kidneys: which were to be [for] an offering made by fire unto the Lord; and was
Read John Gill on Leviticus 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 7:5 And the priest shall burn them upon the altar [for] an offering made by fire unto the LORD: it [is] a trespass offering.Ver. 5. It is a trespass offering.] And, as in the sin offering, the priest was to have the remainder. They had many a good morsel besides their tithes and lands.
Read John Trapp on Leviticus 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) And the priest shall burn.—These fat pieces he shall burn, as in the case of the sin offering and peace offering (Leviticus 4:26; Leviticus 4:31).
Read Charles John Ellicott on Leviticus 7 →CambridgeThe Cambridge Bible for Schools and Colleges(5) The Guilt-Offering. Priestly portions of other offerings (Leviticus 7:1-10) The similarity between the Guilt-Offering and the Sin-Offering is very close (see Leviticus 7:7). Both are ‘most holy’ and to be killed in the same place (Leviticus 6:25, cp. Leviticus 7:1-2). The parts to be burned on the altar are the same (Leviticus 3:4; Leviticus 3:9-11, Leviticus 4:31; Leviticus 4:35, cp. Leviticus 7:3-5), but note that the word ‘food,’ Heb. léhem, of Leviticus 3:11; Leviticus 3:16 is not applied to the Guilt-Offering, and the remainder is to be eaten in the same manner (Leviticus 6:26; Leviticus 6:29, cp. Leviticus 7:6-7).
Read Cambridge 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 shall burn them on the altar as an offering made by fire to the LORD; it is a guilt offering.
and the priest shall burn them on the altar for an offering made by fire to Yahweh: it is a trespass offering.
The priest shall burn them on the altar as a food offering to the LORD; it is a guilt offering.
Then the priest must offer them up in smoke on the altar as a gift to the Lord. It is a guilt offering.
Tyndale line
And the priest shall burn them upon the altar for an offering made by fire unto the LORD: it is a trespass offering.
and the priest shall burn them upon the altar for an offering made by fire unto Jehovah: it is a trespass-offering.
and the priest shall burn them upon the altar for an offering made by fire unto the LORD: it is a guilt offering.
And the priest shall burn them upon the altar for an offering made by fire to the LORD: it is a trespass-offering.
Then the Priest shall burne them vpon the altar, for an offring made by fire vnto the Lord: this is a trespasse offring.
Strictly literal
And the priest shall burn them on the altar, an offering by fire to Jehovah: it is a trespass-offering.
and the priest hath made them a perfume on the altar, a fire-offering to Jehovah; it [is] a guilt-offering.
and the priest has made them an incense on the altar, a fire-offering to YHWH; it [is] a guilt-offering.
And the priest shall burn them upon the altar for an offering made by fire unto the Lord; it is a trespass-offering.
The priest must burn these parts on the altar as an offering made with fire to Yahweh. This is the guilt offering.
From the Latin
And the priest shall burn them upon the altar: it is the burnt sacrifice of the Lord for a trespass.
Simplified
He shall burn them on the altar as a food offering to the Lord; it is a guilt offering.
They are to be burned by the priest on the altar for an offering made by fire to the Lord: it is an offering for wrongdoing.
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 states, "וְהִקְטִ֨יר אֹתָ֤ם הַכֹּהֵן֙ הַמִּזְבֵּ֔חָה אִשֶּׁ֖ה לַיהוָ֑ה אָשָׁ֖ם הֽוּא׃" The Samaritan Pentateuch agrees with the Masoretic Text here, word for word, stating, "והקטיר אתם הכהן המזבחה אשׁה ליהוה אשׁם הוא." The Septuagint, while not providing a direct translation, matches 7 of the 8 words in a word-by-word correspondence with the Masoretic Text, indicating a close relationship in the text despite differences in word order and articles. Overall, the primary witnesses show significant agreement on this verse.
וְהִקְטִ֨יר אֹתָ֤ם הַכֹּהֵן֙ הַמִּזְבֵּ֔חָה אִשֶּׁ֖ה לַיהוָ֑ה אָשָׁ֖ם הֽוּא׃
7 of the 8 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 אתם הכהן המזבחה אשׁה ליהוה אשׁם הוא
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 7:5
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
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)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
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…
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
אִשֶּׁה (ishshah) refers to an offering made by fire, primarily understood as a burnt offering in a liturgical context. It can also denote any type of sacrifice, particularly those involving food offerings given to God or consumed by priests. The entries consistently emphasize its sacrificial nature.
אִשֶּׁה n.m. an offering made by fire
base
H801 אִשֶּׁה an offering made by fire
801 'ishshah ish-shaw'
the same as 800, but used in a liturgical sense; properly, a
burnt-offering; but occasionally of any
sacrifice:--(offering, sacrifice), (made) by fire.
see HEBREW for 0800
אִשֶּׁה (ish.shah) — food offering.
food offering, offering given to God by fire or eaten by priests, sacrificial offering
N-ms — Noun common · masculine singular absoluteHNcmsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
The Hebrew word אָשָׁם (asham) primarily denotes guilt or offense, encompassing concepts of fault and guiltiness. It also refers to a sin-offering or trespass-offering, indicating a means of compensation for an offense. The entries consistently highlight its association with guilt and the notion of atonement.
אָשָׁם n.m. offence, guilt
offence, trespass, fault
guilt
compensation (or satisfaction for injury)
trespass-offering
base
H817 אָשָׁם offence, guilt
817 'asham aw-shawm'
from 816; guilt; by implication, a fault; also a
sin-offering:--guiltiness, (offering for) sin, trespass
(offering).
see HEBREW for 0816
אָשָׁם (a.sham) — guilt (offering).
1) guilt, offense, guiltiness
1a) offense, trespass, fault
1b) guilt, guiltiness
1c) compensation (for offense)
1d) trespass offering, guilt offering
N-ms — Noun common · masculine singular absoluteHNcmsa
See SACRIFICE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms