Psalms 141:2 — Word Study
WLCתִּכּ֤וֹן תְּפִלָּתִ֣י קְטֹ֣רֶת לְפָנֶ֑יךָ מַֽשְׂאַ֥ת כַּ֝פַּ֗י מִנְחַת־ עָֽרֶב׃
BSAMay my prayertᵉphillâh [a heartfelt supplication, a request to God] be setkûwn▸ before Youpânîym [in Your presence, face to face] like incenseqᵉṭôreth [a sweet and pleasing aroma] my upliftedmasʼêth handskaph [my palms] like the eveningʻereb offeringminchâh [a gift, a tribute to God, the evening sacrifice]
| Greek | English | Parsing |
|---|---|---|
| תִּכּ֤וֹן | may it be established | Verb, Niphal, imperfect third person feminine singular |
| תְּפִלָּתִ֣י | prayer my | Noun common feminine singular construct, suffix |
| קְטֹ֣רֶת | incense | Noun common, feminine singular absolute |
| לְפָנֶ֑יךָ | before you | Preposition, noun common masculine plural construct, suffix |
| מַֽשְׂאַ֥ת | [the] raising of | Noun common, feminine singular construct |
| כַּ֝פַּ֗י | hands my | Noun common feminine dual construct, suffix |
| מִנְחַת־ | an offering of | Noun common, feminine singular construct |
| עָֽרֶב׃ | evening | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May my prayer be set before You like incense, my uplifted hands like the evening offering. |
| KJV | Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. |
| ASV | Let my prayer be set forth as incense before thee; The lifting up of my hands as the evening sacrifice. |
| YLT | My prayer is prepared — incense before Thee, The lifting up of my hands — the evening present. |
| WEB | Let my prayer be set before you like incense; the lifting up of my hands like the evening sacrifice. |
| BBE | Let my prayer be ordered before you like a sweet smell; and let the lifting up of my hands be like the evening offering. |
Where they part company is תִּכּ֤וֹן — see How Translations Differ.
The structure presents a main request followed by comparisons, emphasizing the psalmist's desire for his prayer and offering to be accepted by God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכּוּן
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 — Psalms 141:2
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 — A Prayer for Helpgenerated
Psalm 141:2 is a heartfelt plea from the psalmist, asking for his prayer to be accepted by God as a pleasing offering. This verse emphasizes the significance of prayer and worship in the life of a believer, paralleling the rituals of incense and evening sacrifices that were part of the ancient worship practices. The psalmist seeks to draw near to God, desiring that his supplications be recognized and honored in the divine presence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:8 | The sacrifice of the wicked is detestable to the LORD, but the prayer of the upright is His delight. |
| 2 | Psalm 5:3 | In the morning, O LORD, You hear my voice; at daybreak I lay my plea before You and wait in expectation. |
| 3 | Exodus 30:7–9 | And Aaron is to burn fragrant incense on it every morning when he tends the lamps. |
| 4 | Leviticus 10:1–2 | Now Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense, and offered unauthorized fire before the LORD, contrary to His command. |
| 5 | Leviticus 16:11–13 | When Aaron presents the bull for his sin offering and makes atonement for himself and his household, he is to slaughter the bull for his own sin offering. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — תִּכּ֤וֹן, ti.Kongenerated
The verb כּוּן (kuwn) means to establish or prepare. It conveys the action of setting something up, akin to preparing a space or making something ready for use. In this context, it implies that the psalmist desires his prayer to be firmly established before God.
The parsing indicates that it is in the Niphal form, suggesting a passive or reflexive action — the prayer is being set before God. This highlights the psalmist's reliance on God's acceptance of his prayer.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of תִּכּ֤וֹן as be set or established.
Sentence Structuregenerated
The verse contains a main clause with the finite verb תִּכּ֤וֹן, may it be established, followed by two noun phrases describing the subject of the prayer and its comparisons. The structure emphasizes the psalmist's request and the imagery of worship.
The phrases קְטֹ֣רֶת and מַֽשְׂאַ֥ת serve as adverbial comparisons, indicating how the prayer and uplifted hands are to be perceived — as incense and an evening offering, respectively.
Septuagint Backgroundgenerated
The Septuagint translates תִּכּ֤וֹן as κατευθυνθήτω, which means 'let it be directed'. This choice emphasizes a desire for the prayer to be properly oriented towards God, reflecting a slightly different nuance than the Hebrew.
This rendering shows a focus on the direction of the prayer rather than its establishment, highlighting the importance of intention in approaching God.
In plain words — the whole versegenerated
Psalm 141:2 expresses the psalmist's wish for his prayer to be presented to God like incense, and his uplifted hands to be like an evening offering. This reflects the importance of sincere prayer and worship in the believer's life.
Frequently Asked Questionsgenerated
It signifies that the prayer is pleasing and acceptable to God, much like the sweet aroma of incense used in worship.
Uplifted hands symbolize surrender, worship, and the offering of oneself to God, akin to the evening sacrifice.
The evening offering represents a time of reflection and dedication to God, marking the end of the day with gratitude and supplication.
Focus on sincerity and intention in your prayers, seeking to connect with God genuinely, much like the psalmist does.
Reflection Questionsgenerated
- In what ways can I ensure my prayers are sincere and heartfelt?
- How can I incorporate physical expressions of worship, like uplifted hands, into my prayer life?
- What does it mean for my prayers to be pleasing to God?
- How can I reflect on my day and offer it to God as an evening sacrifice?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the nature of prayer and worship. Quotations from Origen, Cyprian, and Augustine illustrate their interpretations and teachings derived from this psalm.
And he prays “constantly” (deeds of virtue or fulfilling the commandments are included as part of prayer) who unites prayer with the deeds required and right deeds with prayer.Early Church Fathers on Psalms 141 →
Does any one perchance flatter himself with this notion, that although in the morning, water alone is seen to be offered, yet when we come to supper we offer the mingled cup? But when we sup,Early Church Fathers on Psalms 141 →
"Let my prayer be set forth in Your sight as incense, and the lifting up of my hands an evening sacrifice" [Psalms 141:2].Early Church Fathers on Psalms 141 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 141:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet my prayer be set forth before thee [as] incense,.... Which was offered every morning on the altar of incense, at which time the people were praying, Exodus 30:1; and was an emblem of it, even of
Read John Gill on Psalms 141 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Let my prayer be set forth ('be directed,' the Septuagint, Chaldaic, Vulgate, Ethiopic.
Read Robert Jamieson on Psalms 141 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe set forth before thee, Heb. be directed to thy face. Let it not be lost, but let it come unto thee and find audience. As incense; owned and accepted by thee no less than the increase, which by thy command, , &c., is offered upon thine altar, from which I am now banished, and so disenabled to offer it there, and therefore I trust thou will accept my prayer instead of it. The lifting up of my hands; my prayer made with hands lifted up, which was the usual gesture. See 88:9, &c. As the evening sacrifice; which was offered every evening, , &c.; which he mentions either, 1. By way of opposition to the incense which was offered in the morning: or, 2. Synecdochically, so as to include the…
Read Matthew Poole on Psalms 141 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 141:2 Let my prayer be set forth before thee [as] incense; [and] the lifting up of my hands [as] the evening sacrifice.Ver. 2. Let my prayer be set forth before thee as incense] Faithful prayer is αναβασιςτουνου (saith Darnasen), the ascension of the heart to God. In this incense how many sweet spices are burned together by the fire of faith, as humility, hope, love, &c., all which come up for a memorial before God, Acts 10:4; and the saints (as Manoah’ s angel) ascend up in the flame, and do wondrously, Judges 13:19-20, while their pillars of smoke are perfumed with myrrh and frankincense, with all powders of the spice merchants, Son 3:6, that is, with the merits and mediation of…
Read John Trapp on Psalms 141 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Set forth . . .—See margin; but more literally, be erected, suggesting the pillar of smoke (comp. Tennyson’s “Azure pillars of the hearth”) continually rising to heaven. Some think the incense refers to the morning sacrifice, so that the verse will mean, “let my prayer rise regularly as morning and evening sacrifice.” But this is hardly necessary. Sacrifice—i.e., the offering of flour and oil, which followed the burnt offering both at morning and evening (Leviticus 2:1-11; in Authorised Version,” meat offering “), and here probably associated specially with evening, because the prayer was uttered at the close of the day. (See Note, Psalms 141:3.) For the “lifted hands,” here, from the…
Read Charles John Ellicott on Psalms 141 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. As incense] Incense was offered every morning and evening before the Lord, on the golden altar, before the veil of the sanctuary. Exodus 29:39, and Numbers 28:4. As the evening sacrifice.] This was a burnt-offering, accompanied with flour and salt. But it does not appear that David refers to any sacrifice, for he uses not זבח zebach, which is almost universally used for a slaughtered animal; but מנחה minchah, which is generally taken for a gratitude-offering or unbloody sacrifice. The literal translation of the passage is, "Let my prayer be established for incense before thy faces; and the lifting up of my hands for the evening oblation." The psalmist appears to have been at this…
Read AdamClarke on Psalms 141 →CambridgeThe Cambridge Bible for Schools and Colleges2. Let my prayer be set forth] Lit. be prepared, set in order. The same word is used of the service of the Temple in 2 Chronicles 29:35; 2 Chronicles 35:10; 2 Chronicles 35:16. Or, be presented, avail. incense] Either the daily offering of incense by the priests upon the altar of incense (Exodus 30:7-8), or the ‘sweet smoke’ from the azkârâ or ‘memorial,’ the portion of the meal-offering which was mixed with oil and frankincense and burnt upon the altar (Leviticus 2:2, see note on the title of Psalms 38), may be meant. But in the only other passage in the Psalter in which the word ‘incense’ (q’tôreth) is used (Psalms 66:15), it denotes the ‘sweet smoke’ of the sacrifice generally; and as in…
Read Cambridge on Psalms 141 →Albert Barnes1798–1870Barnes' Notes on the BibleLet my prayer be set forth before thee - Margin, “directed.” The Hebrew word means to fit; to establish; to make firm.
Read Albert Barnes on Psalms 141 →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
May my prayer be set before You like incense, my uplifted hands like the evening offering.
Let my prayer be set before you like incense; the lifting up of my hands like the evening sacrifice.
May my prayer be set before You like incense; my uplifted hands, like the evening offering.
May you accept my prayer like incense, my uplifted hands like the evening offering!
Tyndale line
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.
Let my prayer be set forth as incense before thee; The lifting up of my hands as the evening sacrifice.
Let my prayer be set forth as incense before thee; the lifting up of my hands as the evening sacrifice.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.
Let my prayer be directed in thy sight as incense, and the lifting vp of mine hands as an euening sacrifice.
Strictly literal
Let my prayer be set forth before thee as incense, the lifting up of my hands as the evening oblation.
My prayer is prepared — incense before Thee, The lifting up of my hands — the evening present.
My prayer is prepared—incense before You, || The lifting up of my hands—the evening present.
May my prayer be valued as incense before thee, the lifting up of my hands, as the evening offering.
May my prayer be like incense before you; may my lifted hands be like the evening sacrifice.
From the Latin
I cried to the Lord with my voice: with my voice I made supplication to the Lord.
Simplified
May my prayer be like incense before you, my uplifted hands like an evening offering.
Let my prayer be ordered before you like a sweet smell; and let the lifting up of my hands be like the evening offering.
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 and the Septuagint largely agree in their wording for this verse, with 7 of the 8 words matched. This consistency indicates a strong preservation of the original text across these traditions.
תִּכּ֤וֹן תְּפִלָּתִ֣י קְטֹ֣רֶת לְפָנֶ֑יךָ מַֽשְׂאַ֥ת כַּ֝פַּ֗י מִנְחַת־ עָֽרֶב׃
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.
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 Psalms 141:2
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.
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
קְטֹ֫רֶת (qtoreth) refers to smoke or the odour of burning sacrifices, specifically incense or perfume. It is derived from the root word for fumigation. The term encompasses the sweet smoke associated with sacrifices and is used in contexts related to offerings.
קְטֹ֫רֶת 60 n.f. smoke, odour of (burning) sacrifice, incense
base
H7004 קְטֹ֫רֶת smoke, odour of (burning) sacrifice, incense
7004 qtoreth ket-o'-reth
from 6999; a fumigation:--(sweet) incense, perfume.
see HEBREW for 06999
קְטֹ֫רֶת (qe.to.ret) — incense.
1) incense, smoke, odour of (burning) sacrifice
1a) sweet smoke of sacrifice
1b) incense
1c) perfume
N-fs — Noun common · feminine singular absoluteHNcfsa
in'-sens (qeTorah; in Jer 44:21, qiTTer; in Mal 1:11, qaTar, "In every place incense shall be offered unto my name"; the word lebhonah, translated "incense" in several passages in Isa and Jer in the King James Version, is properly "frankincense," and is so rendered in the Revised Version (British and American)): The offering of incense, or burning of aromatic substances, is common in the religious ceremonies of nearly all nations (Egyptians, Babylonians, Assyrians, Phoenicians, etc.), and it is natural to find it holding a prominent place in the tabernacle and temple-worship of Israel. The newer critical theory that incense was a late importation into the religion of Israel, and that the altar of incense described in Ex 30:1…
Incense
A fragrant composition prepared by the “art of the apothecary.” It consisted of four ingredients “beaten small” (Ex. 30:34-36). That which was not thus prepared was called “strange incense” (30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (30:7, 8). It was the symbol of prayer (Ps. 141:1,2; Rev. 5:8; 8:3, 4).
from the Latin "to burn," "a mixture of gums or spices and the like, used for the purpose of producing a perfume when burned;" or the perfume itself of the spices, etc., burned in worship. The incense employed in the service of the tabernacle walls compounded of the perfumes stacte, onycha, galbanum and pure frankincense. All incense which was not made of these ingredients was forbidden to be offered. (Exodus 30:9) Aaron, as high priest, was originally appointed to offer incense each morning and evening. The times of offering incense were specified in the instructions first given to Moses. (Exodus 30:7,8) When the priest entered the holy place with the incense, all the people were removed from the temple, and from between the porch and the altar. Cf. (
A dry, aromatic gum, exuding from a tree which grows in Arabia and India. It is called also frankincense, from the freedom with which when burning it gives forth its odors. Other spices were mixed with it to make the sacred incense, the use of which for any other purpose was strictly forbidden, Ex 30:34-38. To offer incense, among the Hebrews, was an officer peculiar to the priests; for which purpose they entered into the holy apartment of the temple every morning and evening. On the great day of expiation, the high-priest burnt incense in his censer as he entered the Holy of Holies, and the smoke which arose from it prevented his looking with too much curiosity on the ark and mercy seat, Le 16:13. The Levites were not permitted to touch the censers; and Korah, Dathan, and…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
מַשְׂאֵת (mas'eth) encompasses meanings related to raising or uplifting, such as an uprising or burden, and can also refer to an utterance or portion. It is derived from a root meaning to raise and includes connotations of gifts or tributes. The entries indicate a range of uses, from physical elevation to metaphorical expressions like reproach.
מַשְׂאֵת n.f. uprising, utterance, burden, portion
base
H4864 מַשְׂאֵת uprising, utterance, burden, portion
4864 mas'eth mas-ayth'
from 5375; properly, (abstractly) a raising (as of the hands
in prayer), or rising (of flame); figuratively, an utterance;
concretely, a beacon (as raised); a present (as taken), mess,
or tribute; figuratively, a reproach (as a burden):--burden,
collection, sign of fire, (great) flame, gift, lifting up,
mess, oblation, reward.
see HEBREW for 05375
מַשְׂאֵת (mas.et) — tribute.
1) uprising, utterance, burden, portion, uplifting
1a) that which rises, uprising, uplifting, signal, rising
1b) utterance, oracle
1c) burden
1d) portion, present, largesse, gift, contribution, offering, tribute
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
N-ms — Noun common · masculine singular absoluteHNcmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.