Psalms 96:8 — Word Study
WLCהָב֣וּ לַ֭יהוָה כְּב֣וֹד שְׁמ֑וֹ שְׂאֽוּ־ מִ֝נְחָ֗ה וּבֹ֥אוּ לְחַצְרוֹתָֽיו׃
BSAAscribeyâhab [give, attribute] to the LORDYᵉhôvâh [Yehovah, the Lord of all] the glorykâbôwd [great honor, splendor] [due] His nameshêm [His identity, character] bringnâsâʼ [lift, offer] an offeringminchâh [a gift, sacrifice] and enterbôwʼ [come, go] His courtschâtsêr [His temple, presence]
| Greek | English | Parsing |
|---|---|---|
| הָב֣וּ | ascribe | Verb, Qal, imperative second person masculine plural |
| לַ֭יהוָה | to Yahweh | Preposition, noun proper |
| כְּב֣וֹד | [the] glory of | Noun common, masculine singular construct |
| שְׁמ֑וֹ | name his | Noun common masculine singular construct, suffix |
| שְׂאֽוּ־ | lift up | Verb, Qal, imperative second person masculine plural |
| מִ֝נְחָ֗ה | an offering | Noun common, feminine singular absolute |
| וּבֹ֥אוּ | and come | Conjunction, verb qal imperative second person masculine plural |
| לְחַצְרוֹתָֽיו׃ | to courts his | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ascribe to the LORD the glory due His name; bring an offering and enter His courts. |
| KJV | Give unto the LORD the glory due unto his name: bring an offering, and come into his courts. |
| ASV | Ascribe unto Jehovah the glory due unto his name: Bring an offering, and come into his courts. |
| YLT | Ascribe to Jehovah the honour of His name, Lift up a present and come in to His courts. |
| WEB | Ascribe to Yahweh the glory due to his name. Bring an offering, and come into his courts. |
| BBE | Give to the Lord the glory of his name; take with you an offering and come into his house. |
Where they part company is הָב֣וּ — see How Translations Differ.
One main verb with two imperative phrases that direct the actions of worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָהַב
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 96:8
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 Call to Worshipgenerated
Psalm 96:8 emphasizes the importance of recognizing God's glory and bringing offerings to Him. This verse is part of a larger call for all nations to worship the LORD, acknowledging His strength and majesty. The psalmist encourages the people to enter into God's presence with gifts, highlighting the relationship between worship and offerings, as seen throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 108:3–5 | I will praise You, O LORD, among the nations; I will sing Your praises among the peoples. |
| 2 | Psalm 111:9 | He has sent redemption to His people; He has ordained His covenant forever; holy and awesome is His name. |
| 3 | Psalm 148:13–14 | Let them praise the name of the LORD, for His name alone is exalted; His splendor is above the earth and the heavens. |
| 4 | Exodus 34:5–9 | And the LORD descended in a cloud, stood with him there, and proclaimed His name, the LORD. |
| 5 | Revelation 15:4 | Who will not fear You, O Lord, and glorify Your name? For You alone are holy. All nations will come and worship before You, for Your righteous acts have been revealed.” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — הָב֣וּ, ha.Vugenerated
The verb יָהַב (yahab) means to give or ascribe, indicating a transfer of honor or recognition. It is used in various contexts, including giving glory to God, which reflects a recognition of His worthiness.
This imperative form suggests a collective action — the psalmist commands the families of the nations to actively acknowledge the LORD's glory. The emphasis on giving implies that worship is not merely a mental exercise but involves tangible expressions of reverence.
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 main verb הָב֣וּ governs the verse, commanding the action of ascribing glory. This is supported by two additional phrases: one instructing to bring an offering and the other directing to enter His courts.
The structure highlights the imperative nature of the commands, with the actions of ascribing and bringing closely linked, emphasizing a holistic approach to worship.
Septuagint Backgroundgenerated
The Septuagint translates הָב֣וּ as ἐνέγκατε (enegkate), which means 'to bring' or 'to carry'. This choice suggests a focus on the action of bringing offerings, aligning with the overall theme of worship through tangible gifts.
This choice of wording in the Septuagint reflects a slight narrowing of the original Hebrew intent, emphasizing the physical act of bringing rather than the broader concept of ascribing.
In plain words — the whole versegenerated
Psalm 96:8 calls on all nations to give glory to the LORD and to bring offerings into His presence. This verse emphasizes the importance of recognizing God's greatness and worshiping Him with gifts, highlighting the relationship between honor and tangible expressions of faith.
Frequently Asked Questionsgenerated
To ascribe glory means to recognize and acknowledge God's greatness and worthiness, giving Him the honor that is due to His name.
The offerings referred to can be gifts or sacrifices brought to God as a sign of worship and reverence.
Entering His courts symbolizes coming into God's presence, which is a central aspect of worship in the biblical tradition.
This verse connects with themes found throughout the Psalms and other scriptures, emphasizing the importance of worship, offerings, and recognizing God's glory.
Reflection Questionsgenerated
- How can I actively ascribe glory to God in my daily life?
- What offerings can I bring to God that reflect my gratitude and reverence?
- In what ways can I encourage others to recognize and worship the LORD?
- How does understanding God's glory impact my relationship with Him?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, emphasizing the importance of ascribing glory to God and not to oneself, highlighting the act of worship as a gift to God.
"Ascribe unto the Lord glory unto His Name" [Psalms 96:8]. Not unto the name of man, not unto your own name, but unto His ascribe worship....Confession is a present unto God.Early Church Fathers on Psalms 96 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 96:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGive unto the Lord the glory due unto his name,.... Or "the glory of his name" (q); whose name is glorious and excellent, because of his nature and perfections, because of the works done by him, and
Read John Gill on Psalms 96 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGive unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength. -Triple call to give unto the Lord glory, strength and worship. So in David's psalm, Psalms 29:1-2. Verse 7.
Read Robert Jamieson on Psalms 96 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleInto the courts of his house. But under this one part of worship he comprehends the whole worship of God; and he speaks of the worship of the New Testament under the expressions of legal worship, as the prophets elsewhere do, as , and elsewhere.
Read Matthew Poole on Psalms 96 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 96:8 Give unto the LORD the glory [due unto] his name: bring an offering, and come into his courts.Ver. 8. Give unto the Lord the glory, &c.] It was hard for the heathens to forego their superstitions (Cicero resolved he would never do it, &c.), therefore they are here so pressed to it. See Revelation 14:6-7, with the notes there. One expositor giveth this note here, Ternarius numerus est sacer ob mysterium Triadis; ideo enim eo scriptura gaudet. The Scripture oft presseth or expresseth things thrice over, in reference to the mystery of the holy Trinity. Bring an offering] Reasonable service, Romans 12:1; spiritual sacrifices acceptable by Jesus Christ, 1 Peter 2:5.
Read John Trapp on Psalms 96 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Offering.—The minchah, or sacrifice of fine flour.
Read Charles John Ellicott on Psalms 96 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Come into his courts.] Probably referring to the second temple. The reference must be either to the tabernacle or temple.
Read AdamClarke on Psalms 96 →CambridgeThe Cambridge Bible for Schools and Colleges8. The glory of his name is given to Jehovah when He is acknowledged as the One Living and True God. The offering is the ‘present’ which subjects bring to their lord in token of their submission (2 Samuel 8:2). Cp. Isaiah 60:5 ff. For into his courts 1 Chronicles 16:29 reads before him, to suit the time when the Temple was not yet built.
Read Cambridge on Psalms 96 →Albert Barnes1798–1870Barnes' Notes on the BibleGive unto the Lord the glory due unto his name - This also is literally taken from 1 Chr. 16: Psalms 96:1-13 :28. The margin here is, as in Hebrew, of “his name:” the honor of his name.
Read Albert Barnes on Psalms 96 →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
Ascribe to the LORD the glory due His name; bring an offering and enter His courts.
Ascribe to Yahweh the glory due to his name. Bring an offering, and come into his courts.
Ascribe to the LORD the glory due His name; bring an offering and enter His courts.
Ascribe to the Lord the splendor he deserves! Bring an offering and enter his courts!
Tyndale line
Give unto the LORD the glory due unto his name: bring an offering, and come into his courts.
Ascribe unto Jehovah the glory due unto his name: Bring an offering, and come into his courts.
Give unto the LORD the glory due unto his name: bring an offering, and come into his courts.
Give to the LORD the glory due to his name: bring an offering, and come into his courts.
Giue vnto the Lord the glory of his Name: bring an offering, and enter into his courtes.
Strictly literal
Give unto Jehovah the glory of his name; bring an oblation and come into his courts;
Ascribe to Jehovah the honour of His name, Lift up a present and come in to His courts.
Ascribe to YHWH the glory of His Name, || Lift up a present and come into His courts.
Ascribe unto the Lord the honor [due unto] his name: bear hither a present, and come unto his courts.
Give to Yahweh the glory that his name deserves. Bring an offering and come into his courts.
From the Latin
Sion heard, and was glad. And the daughters of Juda rejoiced, because of thy judgments, O Lord.
Simplified
Give the Lord the glory he deserves; bring an offering and come into his courts.
Give to the Lord the glory of his name; take with you an offering and come into his house.
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 on all eight words of this verse. The Septuagint's translation reflects the same imperative call to worship, though its word order differs from the Hebrew.
הָב֣וּ לַ֭יהוָה כְּב֣וֹד שְׁמ֑וֹ שְׂאֽוּ־ מִ֝נְחָ֗ה וּבֹ֥אוּ לְחַצְרוֹתָֽיו׃
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 96:8
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.
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — Noun common · masculine singular constructHNcmsc
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…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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 absoluteHNcfsa
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;)
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
חָצֵר (chatser) refers to an enclosure or court, and can also mean a settled abode, settlement, or village, typically appearing in the plural form חֲצֵרִים. The word is derived from a root meaning to enclose, indicating spaces that are surrounded by walls or fences.
חָצֵר 145 n.m. and (oftener) f. enclosure, court
base
[חָצֵר] 46 n.m. settled abode, settlement, village—always pl. abs. חֲצֵרִים
base
H2691a חָצֵר n. m. and (oftener) f. enclosure, court H2691b חָצֵר settled abode, settlement, village—always pl. abs. חֲצֵרִים
2691 chatser khaw-tsare'
(masculine and feminine); from 2690 in its original sense; a
yard (as inclosed by a fence); also a hamlet (as similarly
surrounded with walls):--court, tower, village.
see HEBREW for 02690
חָצֵר (cha.tser) — court.
1) court, enclosure
1a) enclosures
1b) court
חָצֵר (cha.tser) — village.
settled abode, settlement, village, town
Prep | N-cp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3ms