Psalms 51:16 — Word Study
WLCכִּ֤י׀ לֹא־ תַחְפֹּ֣ץ זֶ֣בַח וְאֶתֵּ֑נָה ע֝וֹלָ֗ה לֹ֣א תִרְצֶֽה׃
BSAto rescuenâtsal blooddâm Godʼĕlôhîym Godʼĕlôhîym deliverancetᵉshûwʻâh to overcomerânan tonguelâshôwn righteousnesstsᵉdâqâh
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י׀ | for | Particle |
| לֹא־ | not | Particle |
| תַחְפֹּ֣ץ | you desire | Verb, Qal, imperfect second person masculine singular |
| זֶ֣בַח | sacrifice | Noun common, masculine singular absolute |
| וְאֶתֵּ֑נָה | and I will give [it] | Conjunction, verb qal infinitive construct first person common singular |
| ע֝וֹלָ֗ה | burnt offering | Noun common, feminine singular absolute |
| לֹ֣א | not | Particle |
| תִרְצֶֽה׃ | you are pleased with | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For You do not delight in sacrifice, or I would bring it; You take no pleasure in burnt offerings. |
| KJV | For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. |
| ASV | For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt-offering. |
| YLT | For Thou desirest not sacrifice, or I give [it], Burnt-offering Thou acceptest not. |
| WEB | For you don’t delight in sacrifice, or else I would give it. You have no pleasure in burnt offering. |
| BBE | You have no desire for an offering or I would give it; you have no delight in burned offerings. |
Where they part company is תַחְפֹּ֣ץ — see How Translations Differ.
The sentence is structured with a main clause followed by a conditional clause, emphasizing God's lack of delight in sacrifices.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמִן
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 51:16
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 — The Nature of True Worshipgenerated
Psalm 51:16 reflects the psalmist's deep understanding that God prefers a contrite heart over ritual sacrifices. This verse is part of a larger plea for mercy and forgiveness, emphasizing that external offerings are meaningless without genuine repentance. The psalmist recognizes that God desires an authentic relationship rather than mere compliance with sacrificial laws.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 51:6 | Surely You desire truth in the inmost being; You teach me wisdom in the inmost place. |
| 2 | Exodus 21:14 | But if a man schemes and acts willfully against his neighbor to kill him, you must take him away from My altar to be put to death. |
| 3 | Numbers 15:27–30 | Also, if one person sins unintentionally, he is to present a year-old female goat as a sin offering. |
| 4 | Numbers 35:31 | You are not to accept a ransom for the life of a murderer who deserves to die; he must surely be put to death. |
| 5 | Deuteronomy 22:22 | If a man is found lying with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — תַחְפֹּ֣ץ, tach.Potzgenerated
The verb תַחְפֹּ֣ץ (tach.Potz) is in the imperfect tense, second person masculine singular, meaning 'you desire' or 'you take delight in.' It conveys a sense of preference or pleasure, indicating that God is not merely uninterested in sacrifices but actively desires something different from His people.
This word is rooted in the concept of delight, which suggests that God seeks a heart that is aligned with His will rather than just ritualistic actions. The psalmist's use of this term highlights the importance of inner devotion over external observance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase do not delight.
Sentence Structuregenerated
The verse contains a main clause with two verbs: תַחְפֹּ֣ץ (you desire) and תִרְצֶֽה (you are pleased with), each followed by their respective objects. The structure emphasizes the contrast between what God desires and what is offered.
The Hebrew word order places the negation לֹא־ (not) prominently, underscoring the rejection of sacrifices and burnt offerings as acceptable forms of worship.
Septuagint Backgroundgenerated
In the Septuagint, תַחְפֹּ֣ץ is rendered as ἐχ (you desire), which carries a similar meaning but may imply a more active sense of seeking. This choice indicates an interpretation that God actively seeks a relationship rather than mere ritual compliance.
The Greek translation aligns closely with the Hebrew, maintaining the focus on God's preferences in worship.
In plain words — the whole versegenerated
Psalm 51:16 tells us that God does not delight in sacrifices or burnt offerings. Instead, He desires a heart that is truly repentant. This verse emphasizes that true worship comes from within and is not just about following rituals.
Frequently Asked Questionsgenerated
It means that God values a sincere heart and true repentance over mere ritualistic offerings.
We can show true repentance through genuine prayer, a changed heart, and a commitment to follow His ways.
Sacrifices were part of the covenant relationship between God and Israel, serving as a means of atonement and worship, but they were never meant to replace true devotion.
This verse teaches that worship is not just about rituals; it must come from a place of sincerity and a desire to please God.
Reflection Questionsgenerated
- In what ways can I ensure my worship is sincere and not just routine?
- How do I respond to God's desire for a contrite heart in my own life?
- What are some practical steps I can take to cultivate a genuine relationship with God?
- How does understanding God's preferences in worship change my approach to prayer and sacrifice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 51:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou desirest not sacrifice,.... Legal sacrifice; for there was no sacrifice appointed under the law for murder and adultery; else would I give [it]; he would gladly have offered it up; thou
Read John Gill on Psalms 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen will I teach transgressors thy ways; and sinners shall be converted unto thee.
Read Robert Jamieson on Psalms 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou desirest not sacrifice; which is not to be understood absolutely, and universally, as appears from , but comparatively, of which See Poole "", and with particular respect to David’ s crimes of murder and adultery, which were not to be expiated by any sacrifice, but by the law of God were to be punished with death. Thou requirest more and better sacrifices, which here follow. Else would I give it; else I should have spared no cost in that kind.
Read Matthew Poole on Psalms 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 51:16 For thou desirest not sacrifice; else would I give [it]: thou delightest not in burnt offering.Ver. 16. For thou desirest not sacrifice] This is the reason why David restipulateth praise, if God will pardon his great sin, Psalms 51:15, viz. because he well understood that God preferred praise before all sacrifices whatsoever, provided that it came from a broken spirit, Psalms 51:17, rightly humbled for sin, and thankfully accepting of pardon. See Psalms 50:14-15; Psalms 50:23. Thou delightest not in burnt offering] viz. Comparatively, and indeed not at all without a contrite heart. Una Dei est, purum, gratissima victima, pectus (Nazianzen). Much less, then, doth God respect the…
Read John Trapp on Psalms 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Sacrifice.—The rabbinical commentators on this verse represent the penitence of David as having taken the place of the sin-offering prescribed by the Law. In the mouth of an individual, language with such an intention would not have been possible. To the nation exiled and deprived of the legal rites, and by that very deprivation compelled to look beyond their outward form to their inner spirit, the words are most appropriate.
Read Charles John Ellicott on Psalms 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. For thou desirest not sacrifice] This is the same sentiment which he delivers in Psalms 40:6, c., where see the notes. There may be here, however, a farther meaning: Crimes, like mine, are not to be expiated by any sacrifices that the law requires nor hast thou appointed in the law any sacrifices to atone for deliberate murder and adultery: if thou hadst, I would cheerfully have given them to thee. The matter is before thee as Judge.
Read AdamClarke on Psalms 51 →CambridgeThe Cambridge Bible for Schools and Colleges16. For thou desirest not sacrifice] R.V., For thou delightest not in sacrifice. The verb is the same as in Psalms 51:6; Psalms 51:19, and Psalms 40:6. For gives the reason for the nature of the thank-offering which he proposes to offer:—not material sacrifice which God does not desire, but the sacrifice of a contrite heart. Cp. Psalms 40:6, the sacrifice of obedience; Psalms 50:14; Psalms 50:23; the sacrifice of thanksgiving. thou delightest not] R.V., thou hast no pleasure: a word used of accepting a sacrifice (Psalms 119:108; cp. Psalms 19:14). For the sense in which God is said to have no pleasure in sacrifice, see Introd. to Psalms 50. An absolute repudiation of all sacrificial worship…
Read Cambridge on Psalms 51 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou desirest not sacrifice ... - On the words rendered in this verse “sacrifice” and “burnt-offering,” see the notes at Isaiah 1:11.
Read Albert Barnes on Psalms 51 →The verse in English, compared — 16 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
For You do not delight in sacrifice, or I would bring it; You take no pleasure in burnt offerings.
For you don’t delight in sacrifice, or else I would give it. You have no pleasure in burnt offering.
For You do not delight in sacrifice, or I would bring it; You take no pleasure in burnt offerings.
Certainly you do not want a sacrifice, or else I would offer it; you do not desire a burnt sacrifice.
Tyndale line
For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.
For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt-offering.
For thou delightest not in sacrifice; else would I give it: thou hast no pleasure in burnt offering.
For thou desirest not sacrifice: else would I give it : thou delightest not in burnt-offering.
For thou desirest no sacrifice, though I would giue it: thou delitest not in burnt offering.
Strictly literal
For thou desirest not sacrifice; else would I give it: thou hast no pleasure in burnt-offering.
For Thou desirest not sacrifice, or I give [it], Burnt-offering Thou acceptest not.
For You do not desire sacrifice, or I give [it], || You do not accept burnt-offering.
(51:18) For thou desirest not sacrifice; else would I give it: in burnt-offering hast thou no delight.
For you do not delight in sacrifice, or I would give it; you have no pleasure in burnt offerings.
Simplified
For sacrifices don't make you happy, or I would bring one; burnt offerings aren't what pleases you.
You have no desire for an offering or I would give it; you have no delight in burned offerings.
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 agree in their wording, with all eight Hebrew words matched in the Greek translation. This consistency reflects a shared understanding of the text's meaning across these traditions.
כִּ֤י׀ לֹא־ תַחְפֹּ֣ץ זֶ֣בַח וְאֶתֵּ֑נָה ע֝וֹלָ֗ה לֹ֣א תִרְצֶֽה׃
8 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 51:16
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
de-zir': The verb "to desire" in the Scriptures usually means "to long for," "to ask for," "to demand," and may be used in a good or bad sense (compare De 7:25 the King James Version). the Revised Version (British and American) frequently renders the more literal meaning of the Hebrew. Compare Job 20:20, "delight"; Pr 21:20, "precious"; Ps 40:6, "delight"; aiteo (except Col 1:9), and erotao (except Lu 7:36) are rendered "to ask" and zeteo, "to seek" (compare Lu 9:9 et. al.). The Hebrew kacaph, literally, "to lose in…
→ SPIRITUAL De 4:29; Ps 9:1; 17:1; 22:26; 24:6; 25:5,15; 27:8,14; 33:20; 34:10; 37:4,7,9,34; 39:12; 40:1,8; 42:1-11; 51:1-17; 62:1; 63:1,8; 68:28; 69:3,32; 70:4; 81:10; 84:2; 86:11,12,16; 94:19; 105:4; 118:17; 119:2,10,20,40,77,88,116,117,122,133,149,156; 123:1,2; 130:5,6; 143:5,6; Pr 2:3-5; 8:17,34; Isa 8:17,19; 26:8,9; 40:31; 55:1,2,6; Jer 29:13; La 3:25,26,41; Ho 10:12; Hab 3:2; Mt 5:6;
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
HNcmsa — Noun common · masculine singular absoluteHNcmsa
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HC/Vqc1cs — Conjunction · verb qal infinitive construct first person common singularHC/Vqc1cs
עֹלָה (olah) refers to both a whole burnt-offering and an ascent or stairway. It is derived from a feminine active participle of the root meaning to go up. The term is used in contexts related to sacrifices, particularly in the Old Testament, where it signifies offerings that ascend in smoke. The entries consistently highlight its dual meaning without significant disagreement.
ref
H5930a עֹלָה whole burnt-offering H5930b עֹלָה ascent, stairway
5930 `olah o-law'
or mowlah {o-law'}; feminine active participle of 5927; a
step or (collectively, stairs, as ascending); usually a
holocaust (as going up in smoke):--ascent, burnt offering
(sacrifice), go up to. See also 5766.
see HEBREW for 05927
see HEBREW for 05766
עֹלָה (o.lah) — burnt offering.
whole burnt offering
Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)
עֹלָה (o.lah) — ascent.
ascent, stairway, steps
HNcfsa — Noun common · feminine singular absoluteHNcfsa
Burnt offering
Hebrew olah; i.e., “ascending,” the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a “whole burnt offering.” It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., “a gift”), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).
The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were “the continual…
The word is applied to the offering which was wholly consumed by fire on the altar, and the whole of which, except the refuse ashes "ascended" in the smoke to God. The meaning of the whole burnt offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God--the submission of his will to the will of the Lord. The ceremonies of the burnt offering are given in detail in the book of Leviticus. [SACRIFICE]
→ See OFFERINGS, BURNT
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms