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Offline JamesH  
#1 Posted : Thursday, June 6, 2013 5:50:14 AM(UTC)
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Sacrifice 

Strongs #2076    "Zabach "

Zabach means " to slaughter, to kill and butcher an animal for a meal "

I have been searching through the TPP and looking to see if the word Zabach is used in any other form than to butcher an animal for a meal. 

So far I have not been able to locate any other use of the word Zabach 

Does anyone here know of a verse in the TPP that uses the word Zabach for other than to butcher an animal for a meal. ?
Offline cgb2  
#2 Posted : Thursday, June 6, 2013 7:57:51 AM(UTC)
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H2076
זבח
zâbach
Total KJV Occurrences: 134
sacrifice, 48
Exo_3:18, Exo_5:3, Exo_5:8, Exo_5:17, Exo_8:8, Exo_8:25-29 (6), Exo_13:15, Exo_20:24, Exo_34:15, Lev_9:4, Deu_15:21, Deu_16:2, Deu_16:5-6 (2), Deu_17:1, 1Sa_1:3, 1Sa_10:8, 1Sa_15:15, 1Sa_15:21, 1Sa_16:2, 1Sa_16:5, 1Ki_3:4, 2Ki_14:4, 2Ki_17:35-36 (2), 2Ch_11:16, 2Ch_28:23, 2Ch_33:17, Neh_4:2 (2), Psa_54:6, Psa_107:22, Eze_39:17, Eze_39:19, Hos_4:13-14 (2), Hos_8:13, Hos_12:11, Hos_13:2, Jon_2:9, Hab_1:16, Zec_14:21, Mal_1:8
sacrificed, 29
Exo_24:5, Exo_32:8, Deu_32:17, Jos_8:31, Jdg_2:5, 1Sa_11:15 (3), 2Sa_6:13, 1Ki_3:2-3 (2), 1Ki_11:8, 2Ki_15:3-4 (2), 2Ki_15:35, 2Ki_16:4, 1Ch_21:28, 1Ch_29:21, 2Ch_5:6, 2Ch_28:4, 2Ch_28:23, 2Ch_33:16, 2Ch_33:22, 2Ch_34:4, Psa_106:37-38 (2), Eze_16:20, Eze_39:19, Hos_11:2
offer, 20
Exo_23:18, Lev_17:5 (2), Lev_17:7, Lev_19:5 (2), Lev_22:29 (2), Deu_18:3, Deu_27:7, Deu_33:19, Jdg_16:23, 1Sa_1:21, 1Sa_2:19, 1Ki_13:2, Psa_27:5-6 (2), Psa_50:14, Psa_116:17, Isa_57:7
offered, 17
Gen_31:54, Gen_46:1, Num_22:40, 1Sa_1:4, 1Sa_2:13, 2Sa_15:12, 1Ki_8:62-63 (3), 1Ki_22:43, 1Ch_15:26, 2Ch_7:4-5 (2), 2Ch_15:11, Neh_12:43, Eze_20:28, Jon_1:16
sacrificeth, 6
Exo_22:20, Isa_66:2-3 (4), Mal_1:14
kill, 3
Deu_12:14-15 (2), Deu_12:21, Eze_34:3
slew, 3
1Ki_1:9, 1Ki_19:21, 2Ki_23:20
sacrificing, 2
1Ki_8:5, 1Ki_12:32
slain, 2
1Ki_1:19, 1Ki_1:25
killed, 1
1Sa_28:24
offereth, 1
Psa_50:23
offering, 1
2Ch_30:22
sacrificedst, 1
Deu_16:4
Offline JamesH  
#3 Posted : Thursday, June 6, 2013 1:01:39 PM(UTC)
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Thanks cgb2 for the list it is exactly what I have been finding. 

Take the very first one on the list, ( Sacrifice )

Exodus 3:18

18 Then they will heed your voice; and you shall come, you and the elders of Israel, to the king of Egypt; and you shall say to him, YHWH God of the Hebrews has met with us; and now, please, let us go three days’ journey into the wilderness, that we may SACRIFICE to 'YHWH our God.’

The Original Hebrew word was Zabach (" to slaughter, to kill and butcher an animal for a meal ")        not sacrifice.

So Sacrifice would be an incorrect translation. 

should it read:
Verse 18      
that we may Zabach   (kill and butcher an animal for a meal ")to 'YHWH our God.’


I guess I didn't ask my question correctly ( So is Zabach translated correctly in the TPP ?)

And know that I think about it,
Is there a Hebrew word for Sacrifice ?
Offline JamesH  
#4 Posted : Friday, June 7, 2013 3:28:02 AM(UTC)
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Etymology of the word "Sacrifice"

http://etymonline.com/?term=sacrifice

Has anyone else noticed that "Logos software "leaves out a lot of the information from "Strongs Hebrew dictionary."

Compare " The New Strong's Expanded Dictionary of Bible Words Hardcover" with Logos software.        Strong's   #2076
Offline James  
#5 Posted : Friday, June 7, 2013 3:33:37 AM(UTC)
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DBL wrote:
2284 זָבַח (zā•ḇǎḥ): v.; ≡ Str 2076; TWOT 525—1. LN 53.16–53.27 (qal) offer a sacrifice by killing a living thing, as an act. of worship, expiation or propitiation to a deity (Ex 23:18); (piel) (Hos 12:12); 2. LN 20.72 (qal) butcher, i.e., slaughter an animal and dress it out for consumption (1Sa 28:24)
2285 I. זֶבַח (zě•ḇǎḥ): n.masc.; ≡ Str 2077; TWOT 525a—1. LN 53.16–53.27 sacrifice, i.e., an offering killed and presented as an act. of worship, expiation or propitiation to a deity (Ge 31:54), see also domain LN 20.61–20.88; 2. LN 5.1–5.22 meat, i.e., what is killed for a feast for consumption (Pr 17:1)


GHCLOT wrote:
זָבַח (a root kindred to טָבַח Arab. ذَبَحَ, Syr. ܕܒܰܚ, Zab. ܕܒܚ and ܙܒܰܚ, Æth. ዘብሐ፡ Perhaps the same root is found in the Greek αφάσσω σφάζω, i.e. ΣΦαΓ). [fut. יִזְבַּח].
(1) TO SLAUGHTER ANIMALS, Gen. 31:54; 1 Sa. 28:24; 1 Ki. 19:21; Eze. 39:17.
(2) specially to slay in sacrifice, to sacrifice, to immolate, 1 Sa. 1:4; followed by לְ (1 Ki. 8:63), and לִפְנֵי (ibid. verse 62; 2 Ch. 7:4; Lev. 9:4), before the name of him to whom the sacrifice is offered. It is not used of priests slaying victims, but of private persons who brought sacrifices at their own charge.
PIEL זִבַּח fur יְזַבֵּחַ to sacrifice, i.q. Kal No. 2, 1 Ki. 12:32; 2 Ki. 12:4. It is frequently used iteratively of the custom of sacrificing (like the Arab. ذَبَّحَ to sacrifice much or frequently), 1 Ki. 3:2, 3; 11:8; Hos. 4:14, etc.
Derivatives, מִזְבֵּחַ and—

זֶבַח m. with suff. זִבְחִי, pl. זְבָחִים, const. זבְחֵי once זְבָחוֹת Hos. 4:19.
(1) pr. a slaying; hence the flesh of slain animals, feasts, Gen. 31:54; Eze. 39:17; Pro. 17:1, זִבְחֵי־רִיב contentious feasts.
(2) a sacrifice [“whether the act of sacrificing or”], an offering, a victim. Opposed both to מִנְחָה a bloodless offering [when so contrasted], 1 Sa. 2:29; Psal. 40:7, and to עוֹלָה a burnt offering, holocaust; so that זֶבַח denotes sacrifices of which but a part were consumed, such as expiatory or eucharistic offerings, etc., Ex. 10:25; Lev. 17:8; Nu. 15:5, זֶבַח שְׁלָמִים a eucharistic offering, Lev. 3:1; 4:10, etc. It is also used in speaking generally of great and solemn sacrifices, and sacrificial feasts. זֶבַח הַיָּמִים an annual sacrifice, 1 Sam. 1:21; 20:6. זֶבַח מִשְׁפָּחָה a family sacrifice, 20:29; compare 9:12, 13; 16:3.


CHALOT wrote:
זָבַח: qal: pf. ז׳, זָבַחְתִּי, זְבַחְתֶּם; impf. יִזְבַּח, יִזְבְּחוּ, יִזְבָּֽחוּ, נִזְבְּחָה, וַיִּזְבָּחֵהוּ, תִּזְבָּחֶנּוּ, וַתִּזְבָּחִים, תִּזְבָּחֻהוּ; impv. זְבַח, זִבְחוּ; inf. זְבֹתַ, לִזְבֹּתַ, זָבְתוֹ; pt. זֹ(וֹ)בֵחַ, זֹבְחִים, זֹבְחֵי: — 1. slaughter: large & small cattle 1K 1:9, calf 1S 28:24, sheep Ez 34:3; — 2. zābaḥ zebaḥ slaughter for a (communion) sacrifice Gn 31:54, ϝ zebaḥ; = zābaḥ zebāḥîm Gn 46:1; — 3. w. le + God/god to whom sacrifice is made: lēʾlōhē ʾābîw Gn 46:1 &c.; — 4. w. other objs. than zebaḥ: tôʿ abat miṣrayim Ex 8:22 & other nouns referring to sacrifice; — 5. spec. : zābaḥ ʿal-ḥāmēṣ w. s.thg leavened Ex 23:18; sacrifice priests 1K 13:2 2K 23:20.
piel: pf. זִבַּת, זִבְּחוּ, זִבֵּֽחוּ; impf. יְזַבֵּחַ, אֲזַבֵּתַ, יְזַבֵּֽתוּ; inf. לְזַבֵּחַ; pt. מְזַבֵּחַ, מְזַבְּחִים: — 1. offer (the regular communion sacrifice) 1K 3:3; w. obj. ṣōʾn ûbāqār 1K 8:5; — 2. le + God/god to whom sacrifice is made: lēʾlōhîm 1K 11:8; — 3. zibbaḥ babbāmôt 1K 3:2f; — 4. zibbaḥ in company w. qedēšôt Ho 4:14.

I זֶבַח: זָֽבַת, sf. זִבְחִי; pl. זְבָחִים, זִבְחֵי: — (communion) sacrifice = of sheep, goat, cattle, the purpose of which is communion between those sacrificing and the deity to whom the sacrifice is offered, who is himself a partner in the act; — 1. w. var. vbs.: a) zābaḥ Gn 31:54; b) ʿāśâ 1K 12:27; c) others, e.g. bôʾ be 1S 16:5; — 2. noun combinations: zebaḥ pesaḥ Ex 12:27; zebaḥ tôdâ Lv 7:12, &c.; — 3. relations w. oth. types of sacrifice: a) zebaḥ :: ʿōlâ 2K 10:24; b) zebaḥ & minḥâ 1S 2:19; c) zebaḥ (haš)šelāmîm 1K 8:63; — 4. var. spec. phrases, e.g. zebaḥ gādôl labbaʿal 2K 10:19.


VINES wrote:
TO SLAUGHTER
A. Verb.
zabach (זָבַח, 2076), “to slaughter, sacrifice.” This word is a common Semitic term for sacrifice in general, although there are a number of other terms used in the Old Testament for specific sacrificial rituals. There is no question that this is one of the most important terms in the Old Testament; zabach is found more than 130 times in its verbal forms and its noun forms occur over 500 times. The first time the verb occurs is in Gen. 31:54, where “Jacob offered sacrifice upon the mount.” In Exod. 20:24 the word is used in relation to the kinds of sacrifices to be made.
While there were grain and incense offerings prescribed as part of the Mosaic laws dealing with sacrifice (see Lev. 2), the primary kind of sacrifice was the blood offering which required the slaughter of an animal (cf. Deut. 17:1; 1 Chron. 15:26). This blood was poured around the altar, for the blood contained the life, as stated in Lev. 17:11: “For the life of the flesh is in the blood; and I have given it for you upon the altar to make atonement for your souls; for it is the blood that makes atonement, by reason of the life” (RSV). Since the blood was the vehicle of life, it belonged to God alone. Because the blood is the life, and became it is given to God in the process of pouring it about the altar, it becomes the means of expiating sin, as an offering for sin and not because it becomes a substitute for the sinner.
Zabach is also used as a term for “slaughter for eating.” This usage is closely linked with “slaughter for sacrifice” since all eating of flesh was sacrificial among ancient Hebrews. The word carries this meaning in 1 Kings 19:21: “And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh … and gave unto the people, and they did eat.”
B. Nouns.
zebach (זֶֶבַח, 2077), “sacrifice.” This noun occurs more than 160 times in biblical Hebrew. The “sacrifice” which was part of a covenant ritual involved the sprinkling of the blood on the people and upon the altar, which presumably symbolized God as the covenant partner (see Exod. 24:6-8). Another special “sacrifice” was “the sacrifice of the feast of the passover” (Exod. 34:25). In this case the sacrificial lamb provided the main food for the passover meal, and its blood was sprinkled on the doorposts of the Israelite homes as a sign to the death angel.
The “sacrifice” of animals was in no way unique to Israelite religion, for sacrificial rituals generally are part of all ancient religious cults. Indeed, the mechanics of the ritual were quite similar, especially between Israelite and Canaanite religions. However, the differences are very clear in the meanings which the rituals had as they were performed either to capricious Canaanite gods or for the one true God who kept His covenant with Israel.
The noun zebach is used of “sacrifices” to the one true God in Gen. 46:1: “And Israel took his journey with all that he had … and offered sacrifices unto the God of his father Isaac” (cf. Exod. 10:25; Neh. 12:43). The noun refers to “sacrifices” to other deities in Exod. 34:15: “Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice” (cf. Num. 25:2; 2 Kings 10:19).
The idea of “sacrifice” certainly is taken over into the New Testament, for Christ became “the Lamb of God, who takes away the sin of the world” (John 1:29, RSV). The writer of Hebrews makes much of the fact that with the “sacrifice” of Christ, no more sacrifices are necessary (Heb. 9)
mibeach (מִזְבֵּחַ, 4196), “altar.” This word is used more than 400 times in the Old Testament. This frequent use is obviously another direct evidence of the centrality of the sacrificial system in Israel. The first appearance of mizbeach is in Gen. 8:20, where Noah built an “altar” after the Flood.
Countless “altars” are referred to as the story of Israel progresses on the pages of the Old Testament: that of Noah (Gen. 8:20); of Abram at Sichem (Gen. 12:7), at Beth-el (Gen. 12:8), and at Moriah (Gen. 22:9); of Isaac at Beersheba (Gen. 26:25); of Jacob at Shechem (Gen. 33:20); of Moses at Horeb (Exod. 24:4), of Samuel at Ramah (1 Sam. 7:17); of the temple in Jerusalem (1 Kings 6:20; 8:64); and of the two “altars” planned by Ezekiel for the restored temple (Ezek. 41:22; 43:13-17).


TWOT wrote:
525 זָבַח (zābaḥ) sacrifice, slaughter.
Derivatives
525a זֶבַח (zebaḥ) sacrifice.
525b מִזְבֵַּח (mizbēaḥ) altar.
The verb zābaḥ is mainly used of killing animals for sacrifices. Most often in Qal, though the Piel occurs nineteen times in connection with idolatrous sacrifices on the high places (Hos 11:2; II Kgs 12:3). Three times the Piel refers to the prolific and legitimate sacrifices of Solomon (I Kgs 8:5; II Chr 5:6) or Hezekiah (II Chr 30:22).
זֶבַח (zebaḥ). Sacrifice. Generic noun often linked with offerings (Ps 40:6 [H 7]) or burnt offerings (I Sam 6:5; Ex 10:25). It is frequently used in connection with peace offerings (šĕlāmîm, cf. Lev 3:1; 17:5), but on occasion it is distinguished from peace offerings (Num 15:8: Josh 22:27). Often zebaḥ is a cognate accusative to zābaḥ, but sacrifices can also be “made” (Num 6:17; I Kgs 12:27), “brought” (Amos 4:4; Deut 12:6) or “brought near” (Lev 7:11).
מִזְבֵַּח (mizbēaḥ). Altar. A place of sacrifice. Used 401 times, mainly in the Pentateuch and historical books. Altars of stone (Josh 8:31), of earth (Ex 20:24), of wood and bronze (Ex 38:1), and of wood and gold (Ex 30:1–6) are found. Sometimes altars are given names, such as Jacob’s altar at Shechem (“El the God of Israel,” Gen 33:20), Moses’ at Rephidim (“The Lord is my banner,” Ex 17:15), or Gideon’s in Ophrah (“The Lord is peace,” Jud 6:24). There are many references to illegitimate altars, often in connection with sacred pillars (Ex 34:13) and high places (II Kgs 23:15).
The importance of sacrifices is seen early in Genesis. After the flood, Noah built an altar and sacrificed “clean” animals and birds to the Lord. Abram worshiped the Lord who had appeared to him by building an altar at Shechem when he arrived in the promised land (Gen 12:7–8). Other altars were built by the patriarchs Isaac and Jacob at Beersheba and Bethel to commemorate God’s blessing (Gen 26:25; 35:7). Isaac was laid on an altar at Mount Moriah by his father Abraham, but his place was taken by a ram in what proved to be the clearest OT example of the meaning of substitutionary sacrifice. The sacrifice of the Passover lamb and resultant sparing of all the firstborn sons conveyed the same meaning (Ex 12:27).
Genesis also records the sacrifice offered by Jacob when he concluded a covenant with Laban (31:54). The meal symbolized the friendship between the parties and their intention to keep their promises. When Israel entered a covenant with the Lord, Moses built an altar at the foot of Mount Sinai and offered burnt offerings and peace offerings (Ex 24:4–5). Psalm 50:5 refers to “those who made a covenant with me by sacrifice.”
At Mount Sinai Moses received instructions about the altars and sacrifices connected with the Tabernacle. The altar designed for the animal sacrifices was the bronze altar, or “altar of burnt offering.” It was about seven and one-half feet square and four and one-half feet high, with horns on each corner. made “of one piece” with the altar. It was made of acacia wood and overlaid with bronze (Ex 38:1–2). A bronze grating, poles and utensils were accessories of the altar (Ex 30:28; 35:16). The sacrifices were burned on the altar, and the priests put some of the blood on the horns, then poured out the rest at the base of the altar (Lev 4:7, 25). This great altar was set in the courtyard, in front of the doorway of the tabernacle (Ex 40:7).
The other altar was called the “altar of incense” or the “gold altar” (Ex 39:38; 40:5). It was about eighteen inches square and a yard high, with four horns and a gold molding. It too was made of acacia wood, but overlaid with gold (Ex 30:1–6). The blood of the guilt offering was placed on the horns of this altar (Lev 4:7). Because of its fragrant incense, this altar was placed in the holy place, in front of the sacred curtain.
The purification of the altar of burnt offering is sometimes linked with the consecration of the entire tent of meeting (Ex 29:44). Blood was sprinkled on the altar to make atonement for it as well as for the most holy place on the Day of Atonement (Lev 16:20, 33; cf. 8:15). There are also several references to the dedication of the altar. Special offerings were presented (Num 7:10, 11, 84) and the altar was anointed with oil (Ex 40:10). When Aaron and his sons were consecrated, the anointing oil was sprinkled on the altar seven times (Lev 8:11).
King Solomon built an altar of burnt offering thirty feet square and fifteen feet high (II Chr 4: I). Even this was not large enough for the offerings at the dedication of the temple (I Kgs 8:54), the “house of sacrifice” (II Chr 7:12).
Solomon’s successors sometimes neglected the altar, but good kings like Asa (II Chr 15:8) and Hezekiah cleansed it (II Chr 29:18). Ahaz replaced the altar with a model patterned after one he had seen in Damascus (II Kgs 16:14–15). Uzziah also sinned by usurping the place of a priest and burning incense on the altar of incense (II Chr 26:16).
Several other significant altars are mentioned in Scripture. Joshua built one of uncut stones on Mount Ebal as Israel renewed her covenant with God (Josh 8:31). The two and a half tribes who lived in Transjordan made a special “memorial” altar near the Jordan River, one “not for burnt offering or for sacrifice” (Josh 22:11, 26). David set up an altar on Mount Moriah, the site of the temple, when an angel appeared to him there (II Sam 24:25). And Elijah took twelve stones—one for each tribe—and repaired the altar of the Lord on Mount Carmel (I Kgs 18:30–32).
The horns of the altar were considered a place of refuge, even for a murderer (Ex 21:14). Adonijah took hold of the horns of the altar and Solomon spared his life (I Kgs 1:50–51). But when Joab did the same thing, Solomon ordered his death (I Kgs 2:28).
The centrality of sacrifices in the worship of Israel led to a perfunctory parade of animals to the altar, and God had to warn his people that the burning of fat and the outpouring of blood did not automatically win his favor. “To obey is better than to sacrifice” (I Sam 15:22) and God delights “in loyalty rather than sacrifice” (Hos 6:6). Isaiah charges that God is “fed up” with all their hypocritical offerings (1:11). Righteousness and justice are more important than sacrifice (Prov 21:3). Only when hearts are right with God are sacrifices acceptable and the means of bringing great joy (Neh 12:43). In the Psalms, thanksgiving and a broken spirit are regarded as sacrifices that honor God (Ps 50:14, 23; 51:17 [H 19]).
Unfortunately, Israel was constantly tempted to get involved in pagan sacrifices. God warned them to tear down Canaanite altars and smash their sacred pillars (Ex 34:13; Deut 7:5), but instead the Israelites tore down God’s altars and killed his prophets (I Kgs 19:10). On the verge of entering the promised land, Israel was invited to sacrifice to the gods of Moab, and the resulting idolatry and immorality was one of the worst chapters in their history (Num 25:2ff.). In Palestine the Israelites quickly fell prey to Baal worship, building altars and even temples to this Canaanite deity (Jud 6:30; Hos 11:2; I Kgs 16:32). Jehu led a massive attack on Baalism after the disastrous reign of Ahab (II Kgs 10:19), and Josiah tore down the altars (including incense altars) of Baal in his great reform (II Chr 34:4, 7). Jeroboam I is renowned for the altar he built at Bethel and the sacrifices to the golden calves (I Kgs 12:32). Not until the days of Josiah (c. 621 B.C.) was this shrine dismantled (II Kgs 23:15). Among other perversions, Ahaz sacrificed to the gods of Damascus (II Chr 28:23) and Amon offered sacrifices to the carved images of Manasseh (II Chr 33:22).
Frequently, the biblical writers condemn the high places, where the people (I Kgs 22:43 [H 44]) and sometimes the kings (II Kgs 16:4) sacrificed and burned incense. Though these “hill shrines” could claim some legitimacy prior to the construction of the temple (cf. II Chr 1:3), the strong tendency was to worship Baal or the golden calves.
Pagan worship sometimes involved sacrifice to demons (Lev 17:7; Deut 32:17), including the offering of their children to the idols of Canaan (Ps 106:37–38). Such horrible rituals are cited by Ezekiel as one of the major reasons for God’s judgment on the nation (16:20–21).
While the primary use of zābaḥ and zebaḥ concerns the killing of animals for sacrifice, occasionally the idea of “slaughter” occurs without any sacrificial context. The Israelites were permitted to slaughter animals and eat meat in their home towns (Deut 12:5, 21). Ahab slaughtered a large number of sheep and oxen to provide a sumptuous meal for Jehoshaphat and the people with him (II Chr 18:2). When Elisha gave up farming to become Elijah’s associate, he killed a pair of oxen and shared the food with the people (I Kgs 19:21).
The ideas of “slaughter” and “sacrifice” are powerfully combined in passages portraying divine judgment. Josiah “slaughtered/sacrificed” priests of the high places on the very altars they served (II Kgs 23:20; cf. I Kgs 13:2). The day of the Lord is described as a “sacrifice” as princes and armies are destroyed. A time of slaugher was in store for Israel (Zeph 1:7, 8), Egypt (Jer 46:10) and Edom (Isa 34:6, see dāšēn). The flesh of the armies of Gog and Magog will be sacrificed on the mountains of Israel to provide a great feast for the birds and animals (Ezk 39:17–19).
Other futuristic passages present the nations in a more favorable light. Isaiah 19:21 declares that one day the Egyptians will know the Lord and will bring sacrifices and offerings to him (cf. II Kgs 5:17). In Israel the priests are promised a perpetual role in presenting sacrifices on behalf of the people (Jer 33:18; Ezk 44:11).


These are the most frequent dictionaries and lexicons that I use, minus BDB which it looks like Chuck already cited.
Don't take my word for it, Look it up.

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Offline James  
#6 Posted : Friday, June 7, 2013 3:48:20 AM(UTC)
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Deuteronomy 12:27 seems to be a place were slaughter of an animal for food would not fit perfectly. Though sacrifice is not a great fit either. Offering would seem to fit.

It speaks of the blood zabach being poured on to the alter.

It could be the blood of the slaughtered animal since dam (blood) is scribed as a construct. So I guess even in this case it fits too.

There are no "sacrifices" in the traditional religious sense in Scripture. There are offerings, minhah, and burnt offerings, olah. For example in Genesis 6 we are told that Abraham was going to slaughter, schachat, Issac to make a burnt offering.

One of the biggest difference between Yah and false Gods is that Yah does not have us sacrifice. All of the "sacrifices" in Scripture were eaten, they were for our benefit not His. Just like the Pesach "sacrifice". The lamb was slain, it's blood dripped on the mercy seat and then it was consumed. Only the inedible parts and leftovers were burned as an offering.

Don't take my word for it, Look it up.

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Offline Sarah  
#7 Posted : Friday, June 7, 2013 6:56:44 AM(UTC)
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Were not certain 'sacrifices' burned up completely as an offering?

Also, about images: What about the golden Cherubim over the mercy seat on the Ark of the Covenant, and the embroidered images on the curtains of the tabernacle? They were used to inform, teach, remind, inspire, right?

Offline JamesH  
#8 Posted : Saturday, June 8, 2013 2:08:38 PM(UTC)
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Christian sacrifice

Christianity knows but one sacrifice, the sacrifice which was once offered by Christ in a bloody manner on the tree of the Cross. But in order to apply to individual men in sacrificial form though a constant sacrifice the merits of redemption definitively won by the sacrifice of the Cross, the Redeemer Himself instituted the Holy Sacrifice of the Mass to be an unbloody continuation and representation of the bloody sacrifice of Calvary. Concerning this eucharistic sacrifice and its relation to the sacrifice on the Cross, see the article MASS. In view of the central position which the sacrifice of the Cross holds in the whole economy of salvation, we must briefly discuss the reality of this sacrifice.

This is from the catholic encyclopedia 
http://www.newadvent.org/cathen/13309a.htm

Sacrifice of the Mass
http://www.newadvent.org/cathen/10006a.htm

I wonder if the Christian translators and writers "intentionally "mistranslated the Hebrew word Zabach to sacrifice ?


Offline James  
#9 Posted : Monday, June 10, 2013 2:13:09 AM(UTC)
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Just a quick look in logos using the Greek tools, which I am not overly familiar with. I see that The Greek word Thyo was used in the Septuagint for the Hebrew Zabach.

Thyo seems very similar to the Hebrew concept, it means slaughter of an animal as an offering to a God. Which I think would be the best translation of the Hebrew term as well. Neither the Greek nor the Hebrew really fit with the commonly understood meaning of Sacrifice, though both have it listed as a translation, probably due to tradition.
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Offline JamesH  
#10 Posted : Monday, June 10, 2013 11:28:54 AM(UTC)
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Exodus 20: 24-26

mizbeach adamah asah zabach al owlah shelem tsown baqar kowl maqowm zakar shem bow barak mizbeach eben asah banah gaziyth chereb nuwph al chalal loh alah maalah mizbeach loh galah ervah 

4196 mizbeach       127  adamah      6213 asah      
A fire pit                      of red soil                make

2076 zabach                                                            5921  al
butcher and prepare an animal for a meal          upon it

5930 owlah       8002 shelem
ascending               thankful acknowledgement of Gods goodness 

6629 tsown       1241 baqar           3605 kowl       4725 maqowm
flock (sheep)          herd (cattle )          every                      place

                    2142 zakar                                8034 shem
which          mark, remember,mention         name, reputation , YHWH

935 bow                         1288 barak                         4196 mizbeach
come                to you       kneel, bless          and if        A fire pit

68 eben        6213 asah             1129 banah.               1496 gaziyth
stone                make                           build                not       cut, hewed

2719 chereb                  5130 nuwph         5921 al      2490 chalal
cutting instrument         quiver, strike          upon it        wound, profane

3808 loh        5927 alah          4609 maalah         4196 mizbeach
not                         ascend                  elevation            to     a fire pit

             3808 loh         1540 galah                                    
that      not                     denude, in a disgraceful  sense

6172 ervah
pudenda, sexual organ                 on it


My translation of Exodus 20 : 24-26

A fire pit of red soil you shall make. Butcher and prepare an animal for a meal upon it. Ascending smoke of sheep and cattle a thankful acknowledgement of Gods goodness.  In Every place that marks my name and reputation I will come to you and bless you. And if you make a fire pit of stone do not build it of cut stone do not strike upon it with a cutting instrument which will profane. Do not ascend elevation to a fire pit so your nakedness will be seen in a disgraceful sense.
Offline James  
#11 Posted : Wednesday, June 12, 2013 2:09:36 AM(UTC)
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I have to ask since I can't find a basis for it. How do you get a fire pit from mizbeach?

Originally Posted by: Strong' Go to Quoted Post
H4196
מזבּח
mizbêach
miz-bay'-akh
From H2076; an altar: - altar.

H2076
זבח
zâbach
zaw-bakh'
A primitive root; to slaughter an animal (usually in sacrifice): - kill, offer, (do) sacrifice, slay.


Dictionary of Biblical Langues wrote:
4640 מִזְבֵּחַ (miz·bēaḥ): n.masc.; ≡ Str 4196; TWOT 525b—LN 6.114 altar, i.e., any construction of various designs, for the placing of gifts or sacrifices in a ritual to deity (Ge 8:20; Ex 38:1)


Originally Posted by: Brown Driver Brigg' Go to Quoted Post
S4196 TWOT525b GK4640401 n.m. Jos 22:10 altar (Arabic مَذْبَحٌ (maḏbaḥun), place of slaughter, trench made by torrent


Originally Posted by: Gesenius' Go to Quoted Post
מִזְבֵּחַ constr. מִזְבַּח with suff. מִזְבְּחִי, מִזְבַּחֲךָ, 1 Ki. 8:31; pl. מִזְבְּחוֹת, m. (from the root זָבַח), an altar, Lev. 1:9, 13, 15; 2 Ch. 29:22, etc. In the holy places, as set up by Moses and by Solomon, there were—(a) מִזְבַּח הָעוֹלָה the altar of burnt offering, Ex. 30:28, or מִזְבַּח הַנְּחשֶׁת the brazen altar, placed in the outer court, Ex. 39:39.—(b) מִזְבַּח הַקְּטֹרֶת the altar of incense, or the golden altar, within the temple (בַּהֵיכָל), Ex. 30:27; 1 Ki. 7:48. Of altars of idols, Isa. 17:8; 27:9 [?].


Concise Hebrew Aramaic Lexicon wrote:
מִזְבֵּחַ (ca. 400 ×): cs. מִזְבַּח, sf. מִזְבְּחִי, מִזְבַּחֲךָ, מִזְבַּחֶֽךָ, loc. הַמִּזְבֵ֫חָה; pl. abs. & cs. מִזְבְּחֹ(וֹ)ת, sf. מִזִבְּחֹ(וֹ)תֵיהֶם: altar: — 1. for Y. a) of earth Ex 20:24, stone 20:25;



Theological Wordbook of the Old Testament wrote:
מִזְבֵַּח (mizbēaḥ). Altar. A place of sacrifice. Used 401 times, mainly in the Pentateuch and historical books. Altars of stone (Josh 8:31), of earth (Ex 20:24), of wood and bronze (Ex 38:1), and of wood and gold (Ex 30:1–6) are found. Sometimes altars are given names, such as Jacob’s altar at Shechem (“El the God of Israel,” Gen 33:20), Moses’ at Rephidim (“The Lord is my banner,” Ex 17:15), or Gideon’s in Ophrah (“The Lord is peace,” Jud 6:24). There are many references to illegitimate altars, often in connection with sacred pillars (Ex 34:13) and high places (II Kgs 23:15).
The importance of sacrifices is seen early in Genesis. After the flood, Noah built an altar and sacrificed “clean” animals and birds to the Lord. Abram worshiped the Lord who had appeared to him by building an altar at Shechem when he arrived in the promised land (Gen 12:7–8). Other altars were built by the patriarchs Isaac and Jacob at Beersheba and Bethel to commemorate God’s blessing (Gen 26:25; 35:7). Isaac was laid on an altar at Mount Moriah by his father Abraham, but his place was taken by a ram in what proved to be the clearest OT example of the meaning of substitutionary sacrifice. The sacrifice of the Passover lamb and resultant sparing of all the firstborn sons conveyed the same meaning (Ex 12:27).
Genesis also records the sacrifice offered by Jacob when he concluded a covenant with Laban (31:54). The meal symbolized the friendship between the parties and their intention to keep their promises. When Israel entered a covenant with the Lord, Moses built an altar at the foot of Mount Sinai and offered burnt offerings and peace offerings (Ex 24:4–5). Psalm 50:5 refers to “those who made a covenant with me by sacrifice.”
At Mount Sinai Moses received instructions about the altars and sacrifices connected with the Tabernacle. The altar designed for the animal sacrifices was the bronze altar, or “altar of burnt offering.” It was about seven and one-half feet square and four and one-half feet high, with horns on each corner. made “of one piece” with the altar. It was made of acacia wood and overlaid with bronze (Ex 38:1–2). A bronze grating, poles and utensils were accessories of the altar (Ex 30:28; 35:16). The sacrifices were burned on the altar, and the priests put some of the blood on the horns, then poured out the rest at the base of the altar (Lev 4:7, 25). This great altar was set in the courtyard, in front of the doorway of the tabernacle (Ex 40:7).
The other altar was called the “altar of incense” or the “gold altar” (Ex 39:38; 40:5). It was about eighteen inches square and a yard high, with four horns and a gold molding. It too was made of acacia wood, but overlaid with gold (Ex 30:1–6). The blood of the guilt offering was placed on the horns of this altar (Lev 4:7). Because of its fragrant incense, this altar was placed in the holy place, in front of the sacred curtain.
The purification of the altar of burnt offering is sometimes linked with the consecration of the entire tent of meeting (Ex 29:44). Blood was sprinkled on the altar to make atonement for it as well as for the most holy place on the Day of Atonement (Lev 16:20, 33; cf. 8:15). There are also several references to the dedication of the altar. Special offerings were presented (Num 7:10, 11, 84) and the altar was anointed with oil (Ex 40:10). When Aaron and his sons were consecrated, the anointing oil was sprinkled on the altar seven times (Lev 8:11).
King Solomon built an altar of burnt offering thirty feet square and fifteen feet high (II Chr 4: I). Even this was not large enough for the offerings at the dedication of the temple (I Kgs 8:54), the “house of sacrifice” (II Chr 7:12).
Solomon’s successors sometimes neglected the altar, but good kings like Asa (II Chr 15:8) and Hezekiah cleansed it (II Chr 29:18). Ahaz replaced the altar with a model patterned after one he had seen in Damascus (II Kgs 16:14–15). Uzziah also sinned by usurping the place of a priest and burning incense on the altar of incense (II Chr 26:16).
Several other significant altars are mentioned in Scripture. Joshua built one of uncut stones on Mount Ebal as Israel renewed her covenant with God (Josh 8:31). The two and a half tribes who lived in Transjordan made a special “memorial” altar near the Jordan River, one “not for burnt offering or for sacrifice” (Josh 22:11, 26). David set up an altar on Mount Moriah, the site of the temple, when an angel appeared to him there (II Sam 24:25). And Elijah took twelve stones—one for each tribe—and repaired the altar of the Lord on Mount Carmel (I Kgs 18:30–32).
The horns of the altar were considered a place of refuge, even for a murderer (Ex 21:14). Adonijah took hold of the horns of the altar and Solomon spared his life (I Kgs 1:50–51). But when Joab did the same thing, Solomon ordered his death (I Kgs 2:28).
The centrality of sacrifices in the worship of Israel led to a perfunctory parade of animals to the altar, and God had to warn his people that the burning of fat and the outpouring of blood did not automatically win his favor. “To obey is better than to sacrifice” (I Sam 15:22) and God delights “in loyalty rather than sacrifice” (Hos 6:6). Isaiah charges that God is “fed up” with all their hypocritical offerings (1:11). Righteousness and justice are more important than sacrifice (Prov 21:3). Only when hearts are right with God are sacrifices acceptable and the means of bringing great joy (Neh 12:43). In the Psalms, thanksgiving and a broken spirit are regarded as sacrifices that honor God (Ps 50:14, 23; 51:17 [H 19]).
Unfortunately, Israel was constantly tempted to get involved in pagan sacrifices. God warned them to tear down Canaanite altars and smash their sacred pillars (Ex 34:13; Deut 7:5), but instead the Israelites tore down God’s altars and killed his prophets (I Kgs 19:10). On the verge of entering the promised land, Israel was invited to sacrifice to the gods of Moab, and the resulting idolatry and immorality was one of the worst chapters in their history (Num 25:2ff.). In Palestine the Israelites quickly fell prey to Baal worship, building altars and even temples to this Canaanite deity (Jud 6:30; Hos 11:2; I Kgs 16:32). Jehu led a massive attack on Baalism after the disastrous reign of Ahab (II Kgs 10:19), and Josiah tore down the altars (including incense altars) of Baal in his great reform (II Chr 34:4, 7). Jeroboam I is renowned for the altar he built at Bethel and the sacrifices to the golden calves (I Kgs 12:32). Not until the days of Josiah (c. 621 B.C.) was this shrine dismantled (II Kgs 23:15). Among other perversions, Ahaz sacrificed to the gods of Damascus (II Chr 28:23) and Amon offered sacrifices to the carved images of Manasseh (II Chr 33:22).
Frequently, the biblical writers condemn the high places, where the people (I Kgs 22:43 [H 44]) and sometimes the kings (II Kgs 16:4) sacrificed and burned incense. Though these “hill shrines” could claim some legitimacy prior to the construction of the temple (cf. II Chr 1:3), the strong tendency was to worship Baal or the golden calves.
Pagan worship sometimes involved sacrifice to demons (Lev 17:7; Deut 32:17), including the offering of their children to the idols of Canaan (Ps 106:37–38). Such horrible rituals are cited by Ezekiel as one of the major reasons for God’s judgment on the nation (16:20–21).
While the primary use of zābaḥ and zebaḥ concerns the killing of animals for sacrifice, occasionally the idea of “slaughter” occurs without any sacrificial context. The Israelites were permitted to slaughter animals and eat meat in their home towns (Deut 12:5, 21). Ahab slaughtered a large number of sheep and oxen to provide a sumptuous meal for Jehoshaphat and the people with him (II Chr 18:2). When Elisha gave up farming to become Elijah’s associate, he killed a pair of oxen and shared the food with the people (I Kgs 19:21).
The ideas of “slaughter” and “sacrifice” are powerfully combined in passages portraying divine judgment. Josiah “slaughtered/sacrificed” priests of the high places on the very altars they served (II Kgs 23:20; cf. I Kgs 13:2). The day of the Lord is described as a “sacrifice” as princes and armies are destroyed. A time of slaugher was in store for Israel (Zeph 1:7, 8), Egypt (Jer 46:10) and Edom (Isa 34:6, see dāšēn). The flesh of the armies of Gog and Magog will be sacrificed on the mountains of Israel to provide a great feast for the birds and animals (Ezk 39:17–19).
Other futuristic passages present the nations in a more favorable light. Isaiah 19:21 declares that one day the Egyptians will know the Lord and will bring sacrifices and offerings to him (cf. II Kgs 5:17). In Israel the priests are promised a perpetual role in presenting sacrifices on behalf of the people (Jer 33:18; Ezk 44:11).



I see no link to fire anywhere in the definition. While there are many that are used for "burnt offerings" and thus would have fire, there are many that there is no mention of fire in any relationship to them.

So what is your source for translating it as a fire pit?
Don't take my word for it, Look it up.

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Offline JamesH  
#12 Posted : Wednesday, June 12, 2013 10:38:59 AM(UTC)
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"A fire pit" is my definition of the word mizbeach .

The English word altar is a religious word that comes from the same time period as the Christian writers and translators of the bible and is a mistranslation of the word mizbeach .

Here are christian definitions of altar
http://www.newadvent.org/images/01346aax.gif
http://www.newadvent.org/cathen/01362a.htm
http://www.merriam-webst...m/dictionary/altar 

YHWH's definition of mizbeach  is something made of soil or stone and if stone, no tools. Not elevated. To BBQ some meat on for a family meal. And  give thankful acknowledgement of Gods goodness.  Exodus 20 : 24-26

YHWH's definition is quite a bit different than the Christian definition 

That is the source I used


Offline James  
#13 Posted : Thursday, June 13, 2013 10:55:51 AM(UTC)
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JamesH wrote:
"A fire pit" is my definition of the word mizbeach .

The English word altar is a religious word that comes from the same time period as the Christian writers and translators of the bible and is a mistranslation of the word mizbeach .

Here are christian definitions of altar
http://www.newadvent.org/images/01346aax.gif
http://www.newadvent.org/cathen/01362a.htm
http://www.merriam-webst...m/dictionary/altar 

YHWH's definition of mizbeach  is something made of soil or stone and if stone, no tools. Not elevated. To BBQ some meat on for a family meal. And  give thankful acknowledgement of Gods goodness.  Exodus 20 : 24-26

YHWH's definition is quite a bit different than the Christian definition 

That is the source I used




And what of the numerous times mizbeach are talked of completely unrelated to burnt offerings, or animal slaughter? Joshua 22, and the alter of gold to name two.
Don't take my word for it, Look it up.

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Offline James  
#14 Posted : Thursday, June 13, 2013 11:01:21 AM(UTC)
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JamesH wrote:
YHWH's definition of mizbeach is something made of soil or stone and if stone, no tools. Not elevated. To BBQ some meat on for a family meal. And give thankful acknowledgement of Gods goodness. Exodus 20 : 24-26

And this is an accurate description of 1 mizbeach described in Scripture, but you are choosing to ignore others.

The fact is fire pit is not an accurate translation of mizbeach. There is no textual, linguistic or historical support. You have translated it as such to fit your predetermined idea.
Don't take my word for it, Look it up.

“The truth is not for all men but only for those who seek it.” ― Ayn Rand
Offline JamesH  
#15 Posted : Thursday, June 13, 2013 12:05:40 PM(UTC)
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How about 

mizbeach  (Texas barbecue )BigGrin

What would you describe or translate mizbeach as?

http://www.google.com/se...amp;biw=1024&bih=672

Or

http://www.google.com/se....1c.1.17.img.6_-vPMhg2hw


All Joshua 22 is saying  " Some of the Israel boys built a real nice fire pit or BBQ down by the river"

With the corect understanding of Zabach  what other meaning or translation is there for mizbeach ?

The gold altar " a really nice fire pit, made of gold to BURN nice smelling things in" 

I think the priests also burned part of the Zabach in the gold mizbeach 

What is an accurate translation of mizbeach ?
Offline James  
#16 Posted : Friday, June 14, 2013 7:21:04 AM(UTC)
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For starters fire pit would be inaccurate because it is not a pit. A pit is a natural or artificial hole in the ground. So it is not a pit.

How I would define, based on it's etymology, it's use in Scripture, it's use in history, it's translation history, and every definition given for the word is a place where an offer is made to a deity, or what in English we call an altar.
Don't take my word for it, Look it up.

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Offline JamesH  
#17 Posted : Friday, June 14, 2013 9:09:00 AM(UTC)
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Bronze Altar
The "makber "is the bronze grate.
The "mizbeach "is the pit or hole in the soil that a fire was built in and the grate was set on top to Zabach.  

Exodus 35 : 16

4196 mizbeach        5930 owlah                           4345  makber
Fire pit                          ascending, i.e. smoke             covering, i.e. grate

5178 nchosheth 
copper, brass


mizbeach owlah makber nchosheth 

My translation 
The brass covering or grate for the fire pit of ascending smoke

http://cotnlivingwell.or...bernacle7enlargement.jpg

This device ( grate )sat on top of a (dirt pit that a fire was built in."mizbeach " 



Deuteronomy 12: 21  - 25 does not use the word offering 

Does God require offerings from us? I can't find a hebrew word for offer
Offline Sarah  
#18 Posted : Friday, June 14, 2013 12:13:07 PM(UTC)
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If the life of an animal is in the blood, and if we choose to kill and eat the animal, as children of Yah, should we not 'offer' the animal to Yah first, and be certain that it is killed in the proper way, draining the blood onto the ground, giving thanks, and then eating? In other words, should we be 'sacrificing animals to Yah'? Otherwise, we probably should not eat an animal? Was Yaqob (Yahowsha's brother) a vegetarian? Is that who Paul was referring to when mentioning "those who eat only vegetables"?

Just my musing for the day.
Offline JamesH  
#19 Posted : Saturday, June 15, 2013 4:33:22 AM(UTC)
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Sacrifice , Altar, offering  are all christian religious words and terms.

Just like salvation, cross, holy and many more.

All these words are mistranslations of Hebrew words

An offering made to a deity was a pagan practice and continues in Christianity and religions today i.e. Give your life for god and country
http://www.newadvent.org/cathen/11215d.htm


So the definition "a place an offering is made to a deity" for the Hebrew word mizbeach is wrong.

mizbeach " is a place where a family meal was eaten in the presence of Yah and thankful acknowledgement of Gods goodness and feasts and festivals. The place a fire was built to cook the meal. 

Or to turn something into a fragrance by fire " 6999 qatar "
 



I don't think there it a Hebrew word for offer, offering. again pagan, christian, religious, words

Can anyone find a Hebrew word for offer?
Offline James  
#20 Posted : Saturday, June 15, 2013 3:21:44 PM(UTC)
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JamesH wrote:
Does God require offerings from us? I can't find a hebrew word for offer


No one said God requires so this is a straw man argument. I have not said that God requires us to make sacrifices or giver offerings. I am disagreeing with you translation, based on the historical, linguistic, etymological and scriptural evidence. So rather than creating a straw man and trying to argue as though I am a Christian, why don’t you present some evidence to your translation.

As for is there a Hebrew word for offer, a quick search, all of about 5 minutes, yielded this

DBL wrote:
4966 מִנְחָה (min•ḥā(h)): n.fem.; ≡ Str 4503; TWOT 1214a—1. LN 53.16–53.27 offering, sacrifice, i.e., a gift offered to God as a religious activity (1Sa 2:17), note: this can be grain, fruits, animal or other offerings; 2. LN 57.71–57.124 gift, present, i.e., something given to another without compensation (2Ki 8:8), note: often the one receiving the gift is a superior in some way; 3. LN 57.178–57.185 tribute, i.e., an obligatory gift of one nation to another as an act. of submission (2Sa 8:2; Hos 10:6)


BDB wrote:
מִנְחָה S4503, 4504 TWOT1214a, 2836 GK4966 153 n.f. gift, tribute, offering (NH id.; Ph. מנחת; T מִנְחָתָא on Arabic v. supr.);—abs. מ׳ Gn 4:3 + 81 times; cstr. מִנְחַת Lv 2:7 + 22 times; sf. מִנְחָתִי Gn 33:10 + 3 times; + 41 times sfs. sg.; pl. sf. מִנְחֹתֶיךָ ψ 20:4; מִנְחֹתֵיכֶם Nu 29:39 Am 5:22;—† 1. gift, present Gn 32:14, 19, 21, 22 (E), 33:10; 43:11, 15, 25, 26 (J), Ju 6:18 1 S 10:27 1 K 10:25 = 2 Ch 9:24 2 K 8:8, 9; 20:12 = Is 39:1, ψ 45:13 2 Ch 32:23. † 2. tribute Ju 3:15, 17, 18(×2) 2 S 8:2, 6 = Ch 18:2, 6, 1 K 5:1 2 K 17:3, 4 2 Ch 17:5, 11; 26:8 Ho 10:6 ψ 72:10. † 3. offering made to God, of any kind, whether grain or animals Gn 4:3, 4, 5 Nu 16:15 (J), 1 S 2:17, 29; 26:19 Is 1:13 ψ 96:8 Zp 3:10; + (prob.) (לַ)עֲלוֹת הַמִּנְחָה 1 K 18:29, 36 2 K 3:20 (Ephr.; usually regarded as = מִנְחַת עֶרֶב, but that much later usage). This gen. meaning poss. also in foll.: זבח ומנחה 1 S 2:29 (see v 29 b), 3:14 Is 19:21; עלה ומנחה Je 14:12; || עולה ψ 20:4; || שֶׁלֶם Am 5:22 (עֹלוֹת gloss, to explain אָרִיחַ); or these may shew early stage of discrimination. † 4. grain offering (whether raw, roasted, ground to flour, or prepared as bread or cakes, see below. AV meat offering, misleading < RV meal-offering. GFM Judges 322 renders cereal oblation);—יָבִיאוּ אֶת־הַמִּנְחָה בִּכְלִי טָהוֹר Is 66:20 they bring the grain offering in clean vessels (restored Jews are brought as such an offering), cf. מנחה טהורה Mal 1:11; brought in hands Je 41:5 (late addit. Co); received from hands Mal 1:10; חִטִּים למנחה 1 Ch 21:23 wheat for grain offering; סֹלֶת 1 Ch 23:29, mixed with oil Ez 46:14, baked v 20; disting. from other offerings 1 K 8:64(×2) = 2 Ch 7:7, 2 K 16:13, 15(×3) Is 43:23; 57:6; 66:3 Je 17:26; 33:18; 41:5, Ez 42:13; 44:29; 45:15, 17(×2), 25 Am 5:22, 25 Dn 9:27 ψ 40:7; used alone Ne 13:5, 9 Ez 45:24; 46:5(×2), 7, 11, 14(×2), 15 Mal 1:13; 2:12, 13; 3:3, 4 Ju 13:19, 23 (R, GFM Judges 322); מִנְחַת (הָ)עֶרֶב evening grain offering 2 K 16:15 Ezr 9:4, 5 Dn 9:21 ψ 141:2; מִנְחַת הַתָּמִיד continual grain off. Ne 10:34, cf. Lv 6:13 Nu 4:16 (all cases under 4 exilic or post-exilic). 5. grain-offering, always with this meaning in P, in classifications Ex 30:9; 40:29 Lv 7:37; 23:37 Nu 18:9; 29:39 Jos 22:23, 29:—a. אָבִיב grain in the ear parched with fire, with oil and frankincense Lv 2:14, 15. b. סֹלֶת fine flour with oil and frankincense Lv 2:1; 6:7, 8; elsewhere בְּלוּלָה בַּשֶּׁמֶן mingled with oil Lv 14:10, 21; 23:13 Nu 7:13 + 10 times 8:8; 15:4, 6, 9 Nu 28:5 + 6 times; 29:3, 9, 14, except sin offering of very poor where offered without oil and frankincense Lv 5:11–13. c. סֹלֶת baked in an oven as חַלּוֹת perforated cakes, or רְקִיקִים flat cakes Lv 2:4; 7:9 Nu 6:15, על הַמַּחֲבַת on a flat pan Lv 2:5; 6:14; 7:9, or מַרְחֶשֶׁת frying pan Lv 2:7; 7:9. All these always unleavned (מַצּוֹת) and mixed with oil and salt Lv 2:11–13. d. at Pentecost to consecrate new bread, מִנְחָה חֲדָשָׁה new grain offering of two loaves of leavened bread Lv 23:16, 17 Nu 28:26. e. barley meal without oil or incense; מִנְחַת קְנָאֹת grain offering of jealousy, מ׳ זִכָּרוֹן Nu 5:15, 18, 25. Cf. phrases מִנְחַת הֶבֹּקֶר morning oblation Ex 29:41 Nu 28:8; קָרְבַּן מ׳ Lv 2:1, 4, 13; מ׳ בִּכּוּרִים Lv 2:14; מ׳ פִּתִּים Lv 6:14. 6. vbs. of offering are הֵבִיא Gn 4:3 (J), Lv 2:2, 8 (P), Is 1:13; 66:20(×2) Je 17:26 Mal 1:13; הִקְרִיב Lv 2:1, 8, 11; 6:7 Nu 5:25; עשׂה Nu 6:17; 28:31 1 K 8:64 = 2 Ch 7:7, Ez 45:24; 46:7, 14, 15; הקטיר 2 K 16:13, 15 Je 33:18; העלה Is 57:6; 66:3 Je 14:12; הגישׁ Am 5:25 Mal 2:12; 3:3; הוביל Ho 10:6 Zp 3:10; נשׂא ψ 96:8, also (מ׳ = tribute) 2 S 8:2, 6 and ||; השׁיב 2 K 17:3 ψ 72:10.


GHCLOT wrote:
מִנְחָה f.—(1) a gift, Gen. 32:14, 19, 21; 43:11, 15, 25, 26, etc.
(2) tribute, which was exacted from a tributary people under the milder name of a gift (Diod. i. 58), 2 Sam. 8:2, 6; 1 Ki. 5:1; 2 Ki. 17:4; Ps. 72:10.
(3) a gift offered to a divinity, a sacrifice, Gen. 4:3, 4, 5; specially a sacrifice without blood, opp. to זֶבַח a bloody sacrifice, Lev. 2:1, 4, 5, 6; 6:7, seq.; 7:9. Hence זֶבַח וּמִנְחָה, Ps. 40:7; Jer. 17:26; Dan. 9:27.


CHALOT wrote:
מִנְחָה: cs. מִנְחַת, sf. מִנְחָתִי, מִנְחָֽתְךָ, מִנְתָתֶֽךָ; pl. sf. מִנְחֹתֶךָ, מִנְחֹתֵיכֶם: gift.
I. (37 ×) (secular) gift, present, to express: a) reverence or respect: people to king 1S 10:27, king to prophet 2K 8:8; b) thanks: Jews to king 2C 17:5; c) homage, allegiance: Jacob to Esau Gn 32:14; d) (political) friendship between kings & empires 1K 5:1 2K 20:12; e) tribute 2K 17:3f.
II. offering, sacrifice: a) older passages: offering or sacrifice of homage, allegiance (of either meat or cereal) Gn 4:3ff, so also prob. 1S 2:29 &c.; b) in the laws (never in Dt): vegetable offering, usu. cereal, Ex 29:41 &c.; c) so in oth. passages 1K 8:64; as designation of time 1K 18:29.


TWOT wrote:
1214a מִנְחָה (minḥâ) meat offering, offering, present, gifts, oblation, sacrifice. (ASV uses “meal-offering.” RSV uses “cereal-offering.” Both use “tribute.”)
Scholarly opinion is divided as to the root of minḥâ. Some trace this feminine noun to a verbal root mnḥ “to lead or guide.” Most, however, posit a Hebrev, root mnḥ “to give.” Arabic manaḥa has the technical meaning “to lend someone something” (e.g. a she-camel, goat, sheep, or a parcel of land) for a limited period of time so that the borrower can have free use of the produce of the loan (e.g. the offspring, milk, crops, etc.), and then return the original property. The fruit then becomes a free gift. Snaith sees no occurrence of the word in Ugaritic, but UT 19: no. 1500 tentatively identifies at least one occurrences of mnḥ in a tribute list (Text 137:38, not 137:28, as cited in UT) and another in the Anat/Baal Cycle in a parallel construction with “tribute” (AisWUS no. 1597 “gift.” “tribute”).
The word is used in secular contexts of gifts to superior persons, particularly kings. to convey the attitude of homage and submission to that person. In I Sam 10:27, the Israelites who despised Saul “brought him no present” (minḥâ), i.e. did not acknowledge the new king. Then. in I Kgs 4:21 [H 5:1], Solomon received tribute (minḥâ) from the kings of the nations he ruled. (LXX uses dōron about thirty times for minḥâ.) There are several other instances of this meaning, e.g. II Kgs 10:25; II Kgs 8:8–9; 17:4; 20:12; Isa 39:1.
The religious use of the term derives from the secular. Specifically. a minḥâ is a gift of grain. although Snaith seems to be correct in saying that since minḥâ originally meant gift or tribute. it could loosely be used in this sense even when it took on specific cultic meaning. Of particular interest in this connection is the distinction between zebaḥ (q,v,) and minḥâ in I Sam 2:29; 3:14 and Isa 19:21; between ʿôlâ (q.v.) and minḥâ in Jer 14:12 and Ps 20:3 [H 4]; and between šelem (q.v.) and minḥâ in Amos 5:22. Cf. also (Gen 4:3–4. [Both Cain and Abel offered a minḥâ to the Lord (Gen 4:3–4). But whereas it is said of Abel that he offered the choicest portions of the animals to the Lord, an act reflecting his heartfelt commitment to him, it is merely said of Cain that he offered a minḥâ from the fruit of the ground. The Lord rejected this formality. Cain’s lack of true submission (note also his bloodless sacrifice) issued finally in sinful behavior (Gen 4:7f.). R.L.H.] These uses of minḥâ indicate that the term does not mean an animal sacrifice in the specific sense.
The cereal offering is defined in Lev 2:1–16 and 6:14–23 [H 7–16]. It could be in the form of raw grain in the sheaves, dry roasted grains coarsely crushed, ground into flour (wheat only; barley flour seems to have been reserved for the “jealousy offering” of Num 5:15, 25), or made into loaves or cakes and baked in an oven or panfried in oil. Frankincense and salt were also part of the prepared minḥâ, but no leaven or honey was to be added.
The minḥâ, offered every morning and evening, was a holy offering, eaten only by the priests, not shared with the worshipers. The idea of atonement is not specifically present in minḥâ, although that of propitiation certainly is. The offering of the new produce of the land along with ordinary leavened bread (Lev 23:16) indicates submission of the totality of the life of God’s people to the Great Suzerain.


Also in a similar vain
TWOT wrote:
חֲטָאָה (ḥăṭāʾâ). Sin, sin offering. Another feminine noun is ḥăṭāʾâ appearing eight times and normally carrying an abstract connotation. In all occurrences except in Ps 32:6 (where it means “sin offering”) the word means “sin.” In Gen 20:9; Ex 32:21; 30, 31; and II Kgs 17:21 it is modified by the adjective gādôl and usually refers to idolatry. In Ps 32:1 and 109:7 the noun designates sin as such.
חַטָּאת (ḥaṭṭāʾt). Sin, sin offering. The most extensively used noun form is the feminine ḥaṭṭāʾt which occurs almost two hundred and ninety times. In Gen 18:20 the noun refers to the condition of sin. In Gen 31:36; 50:17 it is paired with pešaʿ another common term for sin. In Lev and in Num the noun appears many times alternating in meaning between sin, the reality of disobedience to God, and sin-offering, the means of removing the guilt and penalty of sin before the Lord through the sacrificial system. In this context, the noun is closely associated with ʾāšām, which is often translated as “guilt-offering.”
Both the noun and the verb are for emphasis in Deut 9:18. The noun is used for Israel’s particular sin, the golden calf (9:21) and is paired with pešaʿ in v. 27. In Deut 19:15 with ʾāwôn which is often translated as iniquity. This pairing of ḥaṭṭāʾt with other words for sin is fairly frequent in wisdom and prophetical writings. The meaning sin offering appears quite often in II Chr, Ezra, Neh and Ezk. The term has the sense of guilt in II Chr 28:13; Ps 32:5; of punishment in Lam 4:6 and Zech 14:19; of purification in Num 8:7; 19:9, 17.
In the majority of cases ḥaṭṭāʾt denotes sin/s against man, e.g. I Sam 20:1; Ps 59:3, or against God, mainly in the historical and prophetical literature.
Man can only deal with sin through the sacrificial offerings coupled with confession and turning from sin to God. God may deal with sin by punishing those who continue in their sin (Josh 24:19; I Kgs 14:16; Neh 9:37; etc.); by forgiving sins as indicated in I Kgs 8:36; II Chr 6:25, 27; Ps 32:5; Jer 36:3; and by purging sin as in Ps 51:2; Isa 6:7; Zech 13:1.
Since sin was understood in the ancient near eastern religions as a violation of the status quo in cultic, political, and social life, each country with peculiar emphases, the pagan people could only strive to conteract its consequences by magical practices. In Israel, the people learned by revelation that sin was disobedience of God’s will and exploitation or disregard of the rights of other people. Sin was declared to be an extremely serious matter and could only be taken care of by a creative and gracious act of merciful forgiveness by God. And the cure was effective, bringing about a new life of joy and fruitfulness.
For the people of Israel there was hope for a change of life, both as individuals and as a nation, because God was willing to turn away from his wrath toward sin (primarily idolatry but also social sins) and do wonderful things for those who would contritely turn from sin, confess, make restitution and surrender to God and his way of salvation. Many a song in the Psalms declares the reality of release from the burden of sin’s guilt and penalty.


And
DBL wrote:
שֶׁלֶם (šě•lěm): n.[masc.]; ≡ Str 8002; TWOT 2401b—LN 53.16–53.27 fellowship offering, i.e., an offering for alliance or friendship in fulfillment of a promise or vow (1Sa 10:8), note: this offering may also be given for other uses


BDB wrote:
שֶׁ֫לֶם S8002 TWOT2401b GK896887 n.[m.] sacrifice for alliance or friendship, ‘peace-offering’ (expl. disputed: orig. sacrif. for alliance Di; al. 3 (mark of peace with God), GSm K Pr εἰρηνική, De StaG i. 496 WeHeid. 71 (fellowship between God and worshippers); 5, G elsewhere σωτήριον, Ke; 5 (as due rendered for benefit, or in paying vow, cf. √ Pi. 4, and Pr 7:14) Ges E Kn; sacred meal its special feature: v. RSSem i. 219; 2nd ed. 237; NowArch. ii. 211 f. GFMEncy. Bib. SACRIFICE, § 11; Assyrian šulmu = שֶׁלֶם is cited by J JeremEncy. Bib. RITUAL, § 11);—cstr. שׁ׳ Am 5:22; elsewhere pl. שֳׁלָמִים Ex 24:5 + 69 times; cstr. שַׁלְמֵי Lv 10:14; sf. שְׁלָמֶ֫יךָ Ex 20:24, etc.; pl. is abstr. intens. Lv 7:13 Nu 6:17 (P) +; pl. of no. Ex 24:5 (JE), 1 S 11:15 +; usually hard to decide; שׁ׳ (in app.) defines זְבָחִים Ex 24:5 (JE), and so זבח of covt. of Horeb is שׁ׳, as also sacrifice for Saul 1 S 11:15; foll. phr. shew שׁ׳ essentially = זבהים in like phr. (v. זבח); שׁ׳ coming to mean ז׳ in all ritual; over agianst עוֹלוֹת Ex 20:24; 32:6 (JE), Lv 6:5 (P), Dt 27:7 Jos 8:31 (D), Ju 20:26; 21:4 1 S 13:9 2 S 6:17, 18; 24:25 1 K 3:15; 9:25 1 Ch 16:1, 2; 21:26 2 Ch 31:2 Ez 43:27; 45:17; 46:2, 12; so in longer lists Lv 9:4, 22 Nu 6:14; 29:39 (P), 1 K 8:64(×2); 16:13 2 Ch 7:7; 29:35 Ez 45:15, 17; 46:12; and when שׁ׳ alone Lv 7:14, 33; in P שׁ׳ defines ז׳ in cstr. sg. or pl.: Ex 29:28 Lv 3:1 + 34 times P, Lv 17:5; 19:5; 22:21; 23:19 (H), so 1 S 10:8 1 K 8:63 2 Ch 30:22; 33:16 Pr 7:14; ז׳ שׁ׳ of H and P incl. תודה, נדר, נדבה Lv 7:12, 16, and so זבח תודה שׁ׳ v 13, 15; שׁ׳ disting. from (larger) ז׳ in lists שָׁ׳, ז׳, עולות Jos 22:27 (P); נדר, ז׳, עלה Nu 15:8 (P); שׁ׳ disting. from נְדָבָה Ez 46:12 (where may = either of other two); from נדרים, נדבות Nu 29:39 (P) (and must then ref. to תודות); from נדר Nu 15:8 (P); appar. then not disting. from תּוֹדוֹת, תּוֹדָה 2 Ch 33:16 being probably specification.


TWOT wrote:
שֶׁלֶם (šelem). Peace offering, thank offering. ASV and RSV similar, with RSV using “sacrifice” in Prov 7:14.
šelem occurs nearly ninety times in the OT, all but once (Amos 5:22) in the plural form šĕlāmîm. Along with many other words in the cultic vocabulary, šelem has its roots in the common ancient Northwest Semitic language group. It occurs in Ugaritic (slmm, UT 19: no. 2424) and the apparent plural form parallels other loanwords (e.g. ʿûrîm, tūmmîm, tĕrāpîm.
The ritual for offering a šelem is like that for the ʿōlâ (q.v.), except that only the fat around the intestines, the kidneys, the liver, and the fat of the sheep’s tail is burned on the altar (Lev 3). Characteristic of the šelem is the fact that the rest of the victim was shared by the priest and the worshiper who offered the sacrifice. The priests received as their part the breast and the right leg (“sample,” tĕrûmâ, tĕnûpâ. See Driver, JSS 2:100 for a discussion of these terms usually translated “wave-offering” or “heave-offering,” Lev 7:28–34; 10:14–15). The remainder was to be shared by the worshiper, his family, and guests. Whatever remained after three days was to be burned.
According to the prescriptions in Lev 7:12–17 and 22:18–30, there were šĕlāmîm of praise (tôdâ) which was a free gift (minḥah, q.v.) accompanied by leavened and unleavened cakes offered in thanksgiving; šĕlāmîm of free inclination (nĕdābâ) offered freely out of devotion; and šĕlāmîm of special vows (nādar) offered in fulfillment of a previous promise. The distinctions among these three categories are not always precise.
Current understanding of the meaning of šelem follows three main lines of thought. First, šelem symbolizes the gift of šālôm, i.e. the blessing of wholeness, prosperity, and the status of being at peace with God. This involves more than forgiveness of sin, in that fullness of life, prosperity, and peace with men is the expected result of šālôm status.
A second alternative is identified by de Vaux as “communion sacrifice,” i.e. one in which there is a sharing of the sacrificial animal and the resultant fellowship around a meal. The šĕlāmîm, then, were social occasions “before” the Lord (never “with” the Lord: cf. Deut 12:7, 18; 14:23, 26; 15:20). There is no sense of attaining mystical union with God through these sacrifices. Rather there is a sense of joyful sharing because of God’s presence. Note too, that a quarter of the animal is shared with the priest (Lev 7:32).
Thirdly, the fact that the šelem usually comes last in the lists of the offerings (though not in the description of Lev 1–5), has prompted some scholars to argue that this is a “concluding sacrifice.” This derives šelem from the rare Piel meaning “to complete.” If this sense is correct, the NT references to Christ our Peace (e.g. Eph 2:14) become more meaningful, as he is the final sacrifice for us (cf. Heb 9:27; 10:12).



And
DBL wrote:
קָרְבָּן (qār•bān): n.masc.; ≡ Str 7133; TWOT 2065e—LN 53.16–53.27 offering, sacrifice, i.e., a gift to deity of a general kind (Lev 1:2)


BDB wrote:
קָרְבָּן S7133 TWOT2065e GK793380 n.m. Lv 6:13 offering, oblation (Assyrian kurbannu, id., appar. always with כ, DlHWB 351);—abs. ק׳ Lv 1:2 +; cstr. קָרְבַּן 2:1 +; sf. קָרְבָּנִי Nu 28:2; pl. sf. קָרְבְּנֵיהֶם Lv 7:38;—offering, oblation, gen. term for all kinds of offering (only Ez Lv Nu [HP]): animal Lv 1:2, 3, 10 +, vegetable 2:1(×2), 5 +, articles of gold Nu 31:50, silver 7:13 +, etc.; as acc. cogn. after הִקְרִיב Lv 1:2(×2); 3:14 Nu 6:14 + (v. √ Hiph. 2 b (5)); cstr. ק׳ מִנְחָה Lv 2:1, 4, 13, ק׳ רֵאשִׁית v 12, ק׳ אִשֶּׁה 22:27; ק׳ י׳ Nu 9:7, 13 (cf. 31:50).

†[קֻרְבָּן S7133 TWOT2065e, 2065f GK7934] n.[m.] offering;—cstr. קֻרְבַּן הָעֵצִים 2 for second temple Ne 10:35; 13:31.


GHCLOT wrote:
קָרְבָּן constr. קָרְבַּן, pl. קָרְבְּנֵיהֶם Lev. 7:38 (in other copies קָרְבָּנֵיהֶם), m. oblation, sacrifice, offering, whether bloody or unbloody, Lev. 2:1, 4, 12, 13; 7:13; 9:7, 15.


CHALOT wrote:
קָרְבָּן: cs. קָרְבַּן, sf. קָרְבָּנוֹ, קָרְבָּנָֽךָ: offering


TWOT wrote:
קָרְבָּן (qorbān). Offering, oblation. ASV usually renders “oblation” to the RSV’s “offering.” This noun denotes that which is brought near, i.e. an “offering” to the deity both in the sense of that which is to be “sacrificed” (as such it is used of all the cultic sacrifices and offerings), or merely that which is destined to be used in the sanctuary (Num 7:13ff.; cf. KD, Pentateuch, II, p. 271; Vos,BT, p. 175). This word occurs eighty times and only in Lev, Num, and Ezk (20:28; 40:43). Cf. Old Aramaic qrbn (H. Donner and W. Rollig KAI II, p. 41). For synonyms compare mattānâ (a gift, broader than our word), minḥâ, and zāḥab.
The noun qorbān deserves considerably more attention than can be given here. The major elements of a cultic offering include: first, what is done by the offerer. His choice must reflect his self-sacrifice and consist of that which comes from his life’s sustenance and products (Vos BT, p. 175). It must be without blemish because the best belongs to God. The offerer’s love and consecration should naturally lead him to present the best (Gen 4:4), and only this could reflect the moral purity of the necessary and perfect sacrifice (I Pet 1:19). The gift being divinely specified (Lev 1–7) was brought to a divinely appointed place (KD, Pentateuch, II, p. 279). Acceptable worship depends on meeting God’s standards. Hands were laid on the living sacrifice setting it apart for the task (KD, ibid.), transferring to it not only the intentions but the guilt of the offerer (Vos,BT, p. 180). The self-confessed penalty of death was then vicariously inflicted upon the beast (Vos, ibid.). Thus, the blood (q.v.) was procured as a covering (Heb 13:15), the flesh as firefood (KD, op.cit., p. 280), and a human life was symbolically devoted to God. The priest received the blood and flesh (or “meal”) presenting it according to the specifications of the intended rite. The whole was consummated by a divine indication of acceptance. One should be careful to note that unlike pagan concepts of sacrifice, the biblical teaching indicates that there was no transference of value to God (Vos,BT, p. 176). The central significance of Israel’s cult was spiritual (Ex 19:4–8; Jer 7:21ff.; Hos 14:3). In NT times, qorbān represented a vow whereby one’s goods were ideally given to the temple (but in reality retained), and hence could not be given to others (Mk 7:11: Mt 15:5; ISBE., p. 709). (For further discussion see: KD, Pentateʿh, II. p. 265ff.; OTOT, p. 262: Vos,BT, p. 172ff.)
קֻרְבָּן (qūrbān). Supply, offering. This appears to be a variant pronunciation (or writing) of qorbān. This noun occurs only twice and in Nehemiah.


Also

DBL wrote:
נֶסֶךְ (ně•sěḵ): n.masc.; ≡ Str 5262; TWOT 1375a—LN 53.16–53.27 libation, drink offering, i.e., an offering of a valuable or sacred liquid to a deity (2Ki 16:13)


TWOT wrote:
1375a נֵסֶך (nēsek) drink offering, libation, molten image.
1375b נָסִיך (nāsîk) libation (Deut 32:38), molten image (Dan 11:8).
1375c מַסֵּכָה (massēkâ) libation, drink offering, molten metal, cast image.
The root nsk is mainly used for the “pouring out” of a drink offering or libation, and for the “casting” of metal images. It would appear (cf. BDB) that this root should probably be distinguished from nāsak “to weave,” and nāsak “to set, install.” nāsak “to pour out” occurs about twenty times.
nāsak is primarily used in connection with the OT drink offering or libation. (Correspondingly the word “libation” comes from the Latin term libare “pour out a drink offering.”) The drink offering was originally established in the covenant community as an appropriate form of worship, although it might also be perverted through the influence of heathen cultic ritual.
Before Israel settled in her land, the Canaanites were accustomed to pour out drink offerings to their gods. Pagan fertility religion thought of deities as resembling men in their need of both food and drink. The Ugaritic root nsk is well attested in Canaanite literature (see G. R. Driver, Canaanite Myths and Legends, p. 157). Thus on one occasion, Baal, the Canaanite god of fertility and nature, commands, “Pour a peace-offering in the heart of the earth, honey from a pot in the heart of the fields” (Baal v. iii. 31–32; in Driver, p. 87). The influence of these pagan libations upon the purity of Israelite worship was met head on by the prophets. They sternly rebuked Israel’s corrupt practice of pouring out drink offerings to idols (Isa 57:6; cf. 65:11; Ezk 20:28). Just before the fall of the Southern Kingdom, God warned through Jeremiah, “drink offerings (nēsek) have been poured out to other gods, to provoke me to anger” (Jer 32:29; cf. 7:18 and 19:13). Even after captivity, the Jewish refugees in Egypt continued to follow their old heathen practices, countering Jeremiah’s rebuke by insisting, “But we will do everything that we have vowed, burning incense to the queen of heaven and pouring out libations to her as we did … in the cities of Judah and in the streets of Jerusalem” (Jer 44:17; cf. 44:18–19, 25).
Jacob was the first to be referred to as presenting a drink offering (cf. Gen 35:14). But it was not until after the Exodus from Egypt that the laws governing the nēsek were established. As a rule, a drink offering was to be presented along with burnt offerings and cereal offerings (Ex 29:40; Lev 23:13; Num 15:1–10). The amount of wine was specified at one-fourth hin for each lamb (Num 15:5), one-third hin for each ram (15:6–7) and one-half hin for each bull (15:8–10). Although King Ahaz built a new altar according to a pagan design, he seems to have conformed to pentateuchal legislation by pouring out his drink offering at the time he offered his burnt offering and cereal offering (II Kgs 16:10–16).
Daily, at the time of the morning and evening burnt offering, a drink offering was to be poured out to the Lord (Num 28:7–8). A similar practice was to be observed at each of the following feasts: Sabbath (Num 28:9), New Moon (Num 28:14), Unleavened Bread (Num 28:24), First Fruits (Lev 23:13; Num 28:31), Trumpets (Num 29:6), Day of Atonement (Num 29:11), and Tabernacles (Num 29:12–39). In addition, the nēsek was a part of the religious ceremony which ended the vow of the Nazirite (Num 6:15, 17). The intertestamental work, Ecclesiasticus, has left us a description of the conclusion of the daily temple ritual of the high priest: “He held out his hand for the libation cup and poured out the blood of the grape, poured its fragrance at the foot (themelias—base) of the altar to the Most High, the King of all” (Sir 50:15, NEB). But some verses suggest that the libation was poured out on the altar, presumably over the sacrifice (cf. Gen 35:14–on the pillar; Ex 30:9 not on the altar of incense).
The liquid normally used for a “drink offering” was wine (yayin, Ex 29:40; Num 15:5, 7, 10 et al.), or other fermented drink (šēkar Num 28:7). On at least one occasion water was “poured out to the Lord” (II Sam 23:16; I Chr 11:18). The phrase “ten thousands of rivers of oil” (Mic 6:7), coming in a context of priestly ritualism and burnt offerings, may also suggest the occasional use of oil for the nesek. “Libations of blood” (Ps 16:4) were a heathen practice, nowhere condoned in the OT.
During the time of Jesus, in accord with OT law, the weeklong Feast of Tabernacles included a daily drink offering (cf. Num 29:12 ff.). A priest would fill a golden pitcher at the pool of Siloam, walk in solemn priestly procession to the temple, and there pour out the water at the altar (cf. W. Hendriksen, NT Commentary: Gospel According to John, II, pp. 21–26). It was in this context that Jesus proclaimed on the last day of the feast, “If any one thirst, let him come to me and drink” (Jn 7:37).
In the NT, Paul employs the OT imagery of the “drink offering” in using the term spendomai (Phil 2:17; II Tim 4:6). In both passages, Paul, writing while imprisoned, literally states, “I am being poured out (as a drink offering)” for the sake of Christ. Just as the drink offering was “poured out” at the altar, so the apostle is prepared joyfully to “pour out” sacrificially his own blood in martyrdom.
The second (and far less frequent) use of the root nāsak is to “pour out” or “cast” molten images. Whereas the derivative nēsek is translated “drink offering” almost exclusively (c. 60 times), the derivative massēkâ normally carries the meaning “molten image” (c. 25 times). Such images were cast by pouring molten metal into a mold or over a frame (Isa 40:18–20). Images were cast of gold (Isa 30:22), the most noteworthy examples being Aaron’s molten calf (Ex 32:4, 8) and Jeroboam’s molten calves set up at Dan and Bethel (I Kgs 14:9). Other images were of silver (cf. Ugaritic nsk ksp, “silversmiths” UT 19:1253), bronze, and iron. The worship of images cast of metal is roundly denounced in both the law (Ex 34:17; Lev 19:4; Deut 27:15) and the prophets (Isa 41:29; 42:17; 44:10; Jer 10:14; 51:17; Hos 13:2; Hab 2:18).


There are about five other words that carry a connotation of offering as well, found throughout the Towrah, Prophets and Writings.

The connotation of offering is used in the word zabach which is the basis of mizbach. If Yaqh wished merely to convey the slaughtering of an animal for food he had other words at his disposal, chief among them שָׁחַט (šā•ḥǎṭ) the most common word for Slaughter in Scripture. טֶבַח (ṭě•ḇǎḥ) would be another, and טָבַח (ṭā•ḇǎḥ), probably the most commonly used on in relation to killing and butchering an animal for food.

So with that knowledge in mind we must examine what sets zabach apart from these alternative choices, and the answer is that all temple “slaughters” use zabach, and then go on to say that it is to Yahowah, and the description is similar to all the other offerings spoken of to Yahowah. So the thing that sets zabach apart from all other Hebrew words for slaughter is that it involves an offering to Yahowah, hence the reason every dictionary and lexicon shows that zabach carries the connotation of offering. And since the mizbach is based on zabach, and is shown to be the place where the offering occurred, the proper translation of mizbach, the one consistent with every dictionary and lexicon, the one consistent with the linguistic, historic, etymological and scriptural evidence, is the place where an offering is made to a deity. If you would draw your conclusions from the evidence as opposed to the other way around you would see this.

Were there “sacrifices” and “offerings” and “altars” in pagan religions YES, because pagan religions are counterfeits and corruptions of Yah’s way. Their’s are twisted distortions of what Yahowah intended. There are “Gods” in pagan religions; does that mean Yahowah can’t be God? There are feasts in pagan religions; does that mean Yah can’t have feasts?

Yahowah’s Towrah speaks of “sacrifices”, “offerings” and “altars” but the way he defines them and instructs us upon them is completely different from the way religions do. So it would be correct to say that Yahowah’s sacrifices are family dinners, that is how he describes them, but there is no basis to say there are no sacrifices. Your understanding is correct, but you are trying to throw the baby, the terms and words God choose, out with the bath water, the twisted corruption of those terms.
Don't take my word for it, Look it up.

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Offline JamesH  
#21 Posted : Saturday, June 15, 2013 4:42:02 PM(UTC)
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James I'm not saying you are a Christian . I was showing evidence of christianity mistranslating words like zabach, mizbeach  and owlah

I'm not understanding why a Hebrew word like owlah translates to ascending but all the translators use offer which I see as a mistranslation.

I looked at a couple of the words you listed above and they seem to be talking about a gift given to kings and priests or others and I am not seeing mizbeach used in conjunction with the words you listed. 

Thanks James I'll spend some time looking up the words  and verses in the list

While language is mankind’s most important tool, it is an imprecise one— especially apart from Hebrew, the language God, Himself, authored. Further, no language translates perfectly from one dialect to another, and the cultural baggage is almost always lost. And while these are issues with which we will grapple, the biggest problem with translations is that there is often very little correlation between the text of the oldest manuscripts and what is printed on the pages of the most popular “bibles.”
As a rough rule of thumb, at least with regard to the Torah, Prophets, and Psalms, I have found that the text of the oldest manuscripts (those found in Qumran dating from the first, second, and third centuries BCE and first century CE) differs from that found in the Masoretic which serves as the basis of our translations (the oldest reasonably complete Masoretic Text (from masoret, which means “to be in compliance”) dates to the 11th century CE) by one word in five— especially considering the wide variety of choices which result from the rabbinic vocalization process. In places where the manuscripts agree, and where the “niquwd – dot pointing” system of diacritical signs does not alter the nature of the words themselves, another one word in five is errantly translated. Yet another one word in five is so inadequately represented in modern languages, the full meaning is lost. In other words, less than fifty percent of what you read in the “Old Testament” of an English “Bible” is reliable.

Like Sacrifice , Altar, offering
Offline JamesH  
#22 Posted : Sunday, June 16, 2013 11:00:30 AM(UTC)
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S7819 shachat ( slaughter, kill )      
The first time it is used is in Gen 22 : 10 as slaughter only ( 1x ) 
shachat is translated ( 42x) as kill.   So Gen 22: 10 is a mistranslation and Kill would be the correct translation for Gen 22 : 10.

i.e.
The word shachat is used of the killing of people a number of times( Judg 12:6,   1 Kin 18:40,  2 Kin 10:7)

shachat is used in 1 Sam 14:32 to kill animals. They sinned against Yah for eating the blood.    In verse 35 they built a mizbeach to cook the meat.

It is used Lev ( 3x ) to kill the animal before zabach


S2873 tabach ( slaughter, kill )    The first time used in Gen 43: 16     
Here it is used to kill or slaughter a animal for a meal in Egypt, not before Yah

In Ps 37: 14 tabach is used to kill men

Tabach  is the name of a Mesopotamian translated ( massacre )



S4503 minchah (bestow, gift )

S2398 chata ( to miss, sin )

S8002 shelem (requital )    thankful acknowledgement of Gods goodness 

S7133 qorban ( to come or bring near )



I don't see the word offering in any of the above translations. I do see a lot of mistranslations and religious connotation terminology in the christian commentaries. TWOT, BDL, Strongs

Offering a religious word created by Christians 

http://www.newadvent.org/cathen/11215d.htm





Offline James  
#23 Posted : Monday, June 17, 2013 2:50:28 AM(UTC)
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JamesH wrote:
James I'm not saying you are a Christian . I was showing evidence of christianity mistranslating words like zabach, mizbeach and owlah


You have shown how they corrupted the terms, but not how they mistranslated it. The Evidence based on linguistic research is that zabach is to slaughter an animal so as to make an offering to a deity, that mizbach is the place where that offer is made. Look at how these words are used not only in Scripture, but in ancient Hebrew writings. Most all religions performed zabach on a mizbach, but the way they were prescribed to be done by Yah is what is the difference.

JamesH wrote:
I'm not understanding why a Hebrew word like owlah translates to ascending but all the translators use offer which I see as a mistranslation.


The issue is translating it simply as offer. There are about a half dozen or more Hebrew words which convey the concept of raise up or ascend. Just as there are a number of different words for man in Hebrew. Each contains has its own connotations. These connotations are based on its use in different context. Owlah in many context carries the connotation of raising up as an offering. Granted this connotation is not always implied and there are some areas where it does not fit.

JamesH wrote:
I looked at a couple of the words you listed above and they seem to be talking about a gift given to kings and priests or others and I am not seeing mizbeach used in conjunction with the words you listed.


A gift is a type of offering. Especially when that gift is given to someone who has no need of it and it is being given simply as a gesture.

I think at this point we are just arguing semantics, we both agree on how Yahowah wants things done in this regard, or only disagreement is on the wording used to convey His instruction. If I were not so busy with work right now and had the free time I would love to continue if for no other reason than to learn more about the words Yahowah selected, but since I do not have the free time right now..
Don't take my word for it, Look it up.

“The truth is not for all men but only for those who seek it.” ― Ayn Rand
Offline JamesH  
#24 Posted : Monday, June 17, 2013 5:46:34 AM(UTC)
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Thanks James for engaging in the posted topic.There is no other place like YY forum where a person can discuss translations and the influence of religion on Yahs word.

 You have mentioned before that you are very  busy and I have never expected you to participate in a discussion . I do enjoy when you do participate as it helps me understand Yah's word better.

I agree that a gift is a type of offering but the word carries to much religious connotation like the word obey.

I really am trying to figure out what is true and what is not in Yahs word

Thanks again James and YY forum for your help
James H
Offline James  
#25 Posted : Monday, June 17, 2013 9:44:21 AM(UTC)
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So many words have been corrupted over time, and English words carry many connotations which are not in line with the Hebrew words. It is the reason amplified translations are so valuable. Often times there is not a good way to convey a Hebrew word in English with just one or two English words so you have to use the English words and then explain the nuances of difference between the Hebrew concept and the English concept. I think sacrifice and offering are the closest English words to convey the concepts, but they carry a lot of religious baggage with them which must be pointed out. Can't wait until I get the Towrah download with the Hebrew patch so I don't have to think in English anymore :)
Don't take my word for it, Look it up.

“The truth is not for all men but only for those who seek it.” ― Ayn Rand
Offline JamesH  
#26 Posted : Monday, June 17, 2013 10:41:06 AM(UTC)
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So true

Towrah down load that would be great. I have been reading the Hebrew backwards in the interlinear and changing it to English forward.
Or is that the other way around. 

No wonder you think I'm crazy.  That's ok, so do most people who know meBigGrin
Offline JamesH  
#27 Posted : Wednesday, June 19, 2013 11:41:56 AM(UTC)
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Can I ask " what did all you at YY cook your Passover meal on this year"?

A sacrifical  altar?


Offline James  
#28 Posted : Thursday, June 20, 2013 1:55:50 AM(UTC)
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I cooked mine on my BBQ Grill, nut it was also only a leg of lamb, not the whole lamb, it was purchased from costco not brought in from my flock (I don't have one), I don't know know if it was male or female, and would bet dollars to dimes that it was not unblemished.
Don't take my word for it, Look it up.

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Offline JamesH  
#29 Posted : Thursday, June 20, 2013 4:51:09 AM(UTC)
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Sounds nice James 

Im just playing with the words zabach mizbeach  and there definition 

My Passover was done pretty much the same. The ones from my flock were to young, we had a hard freeze and 2 ewes and  3 lambs died during birth. I saved 4 lambs and was still bottle feeding them at Passover.

So I still have not been able to try a whole lamb on the mizbeach,  just to try and experience what an Israelite might have experienced and understand the process.

The other problem I have is my granddaughters named the oldest ram  Sid 


I have also been looking at the word unblemished or perfect, I'm starting to think they carry some religious connotations as well.

S8549 tamiym ( entire, complete, whole thing )   

 I'm not seeing where the translators are getting perfect or unblemished from tamiym Exodus 12 : 5
User is suspended until 4/13/2024 6:41:59 AM(UTC) winwalk  
#30 Posted : Sunday, October 20, 2013 10:52:43 PM(UTC)
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Thanks James for engaging in the posted topic.There is no other place like
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