Hebrew Word Studies (17 words)
WSG 123 f.): —who ?(τίς;quis ?)Genesis 3:11הִגִּיד לְךָ מִיwho told thee ?Genesis 24:65מִי הָאִישׁ הַלָּזֶהwhois this man ?Genesis 27:18מי אתה בניwhoart thou, my son ?Numbers 22:9;Judges 1:1;Judges 6: WSG 123 f.): —who ?(τίς;quis ?)Genesis 3:11הִגִּיד לְךָ מִיwho told thee ?Genesis 24:65מִי הָאִישׁ הַלָּזֶהwhois this man ?Genesis 27:18מי אתה בניwhoart thou, my son ?Numbers 22:9;Judges 1:1;Judges 6:
- who? (semantic_range)
- whose (semantic_range)
- who among (semantic_range)
- whose (semantic_range)
- whosoever (semantic_range)
6וַתִּתֵּן גַּם לְאִישָׁהּand gavealsoto her husband,Genesis 3:27and takealsoof the tree of life,Genesis 7:3;Genesis 19:21;Genesis 24:19;Genesis 26:21;Genesis 29:27;Genesis 30:15;Genesis 32:21(גַּם הִ 6וַתִּתֵּן גַּם לְאִישָׁהּand gavealsoto her husband,Genesis 3:27and takealsoof the tree of life,Genesis 7:3;Genesis 19:21;Genesis 24:19;Genesis 26:21;Genesis 29:27;Genesis 30:15;Genesis 32:21(גַּם הִ
- moreover (semantic_range)
- yea (semantic_range)
6+, 3 pluralסָֽגְרוּ2Chronicles 29:7,סָֽגְר֑וּPsalm 17:10(compare Baer's n., Ges§ 29oKöii, 1, 535 Anm.),סָגָר֑וּGenesis 19:10;Joshua 2:7;ImperfectיִסְגֹּרJob 12:14;Malachi 1:10, 1plural cohortativeנִס 6+, 3 pluralסָֽגְרוּ2Chronicles 29:7,סָֽגְר֑וּPsalm 17:10(compare Baer's n., Ges§ 29oKöii, 1, 535 Anm.),סָגָר֑וּGenesis 19:10;Joshua 2:7;ImperfectיִסְגֹּרJob 12:14;Malachi 1:10, 1plural cohortativeנִס
- shut (semantic_range)
constructדַּל שָׂפָתָ֑יPsalm 141:3.[דָּלָה]noun femininedoor, only Qrדְּלָתְךָ(Ktדלתיך)Isaiah 26:20figurative, door of chamber in which people (personified) hides (compare alsoדֶּלֶתdual)דֶּ֫לֶתnoun constructדַּל שָׂפָתָ֑יPsalm 141:3.[דָּלָה]noun femininedoor, only Qrדְּלָתְךָ(Ktדלתיך)Isaiah 26:20figurative, door of chamber in which people (personified) hides (compare alsoדֶּלֶתdual)דֶּ֫לֶתnoun
- gates of city (semantic_range)
11) {lo}; a primitive particle; not (the simple or abs. Negation); by implication, no; often used with other particles (as follows) -- X before, + or else, ere, + except, ig(-norant), much, less, nay, 11) {lo}; a primitive particle; not (the simple or abs. Negation); by implication, no; often used with other particles (as follows) -- X before, + or else, ere, + except, ig(-norant), much, less, nay,
3+אֹ֫רוּ1 Samuel 14:29;Imperfect3feminine pluralוַתָּאֹרְנָה1 Samuel 14:27Qr;ParticipleאוֺרProverbs 4:18(Ges§ 72R. 1)Imperativefeminine singularא֫וֺרִיIsaiah 60:1;Proverbs 4:18; —become light, shineof 3+אֹ֫רוּ1 Samuel 14:29;Imperfect3feminine pluralוַתָּאֹרְנָה1 Samuel 14:27Qr;ParticipleאוֺרProverbs 4:18(Ges§ 72R. 1)Imperativefeminine singularא֫וֺרִיIsaiah 60:1;Proverbs 4:18; —become light, shineof
10altar(Arabic,place of slaughter, trench made by torrent, SabeanמדֿבחDHMEpigr. Denkm. 24);׳מabsolute2 Kings 18:22223t.,הַמִּזְבֵּ֑חָהExodus 29:1331t.; constructמִזְבַּחExodus 20:2476t., suffixמִזְבְּ 10altar(Arabic,place of slaughter, trench made by torrent, SabeanמדֿבחDHMEpigr. Denkm. 24);׳מabsolute2 Kings 18:22223t.,הַמִּזְבֵּ֑חָהExodus 29:1331t.; constructמִזְבַּחExodus 20:2476t., suffixמִזְבְּ
Sta§ 203BaNB § 216) — literally out of favour; i.e.a.gratis, gratuitously, for nothing,עָבַד חִנָּםto servefor noughtGenesis 29:15;Job 1:9;Isaiah 52:3to be sold (figurative)for noughtIsaiah 52:5;Exodu Sta§ 203BaNB § 216) — literally out of favour; i.e.a.gratis, gratuitously, for nothing,עָבַד חִנָּםto servefor noughtGenesis 29:15;Job 1:9;Isaiah 52:3to be sold (figurative)for noughtIsaiah 52:5;Exodu
- for no purpose (semantic_range)
23הַנּוֺתֵןרוֺזְנִים לְאָ֑יִןwho bringeth princesto nothing;כְּאַיִןas nothing, ib.Isaiah 40:17;Isaiah 41:11,12;Haggai 2:3;Psalm 39:6;almost(""כִּמְעַט)Psalm 73:2;מֵאַיִןof nothingIsaiah 41:24.2constr 23הַנּוֺתֵןרוֺזְנִים לְאָ֑יִןwho bringeth princesto nothing;כְּאַיִןas nothing, ib.Isaiah 40:17;Isaiah 41:11,12;Haggai 2:3;Psalm 39:6;almost(""כִּמְעַט)Psalm 73:2;מֵאַיִןof nothingIsaiah 41:24.2constr
- nought (semantic_range)
- is not (semantic_range)
15delight, pleasure; —׳חIsaiah 54:1220t.; suffixחֶפְצְךָIsaiah 58:13etc. + 13 t. suffixes; pluralחֲפָצִיםProverbs 8:11; suffixחֲפָצֶיךָProverbs 3:15;חֲפָצֶ֖ךָIsaiah 58:13—1delight׳אבני חIsaiah 54:12de 15delight, pleasure; —׳חIsaiah 54:1220t.; suffixחֶפְצְךָIsaiah 58:13etc. + 13 t. suffixes; pluralחֲפָצִיםProverbs 8:11; suffixחֲפָצֶיךָProverbs 3:15;חֲפָצֶ֖ךָIsaiah 58:13—1delight׳אבני חIsaiah 54:12de
- bend down (semantic_range)
1+, etc.;ImperfectיאֹמַרGenesis 31:8+;וַיּאֹ֫מֶרGenesis 1:3+;וַיּאֹמַ֑רGenesis 14:19+; in Job alwaysוַיּאֹ֑מַרJob 3:2+; 3 feminine singularתּאֹמַרGenesis 21:12+;תּאֹמֵר֑Proverbs 1:21; 1singularאֹמַרGe 1+, etc.;ImperfectיאֹמַרGenesis 31:8+;וַיּאֹ֫מֶרGenesis 1:3+;וַיּאֹמַ֑רGenesis 14:19+; in Job alwaysוַיּאֹ֑מַרJob 3:2+; 3 feminine singularתּאֹמַרGenesis 21:12+;תּאֹמֵר֑Proverbs 1:21; 1singularאֹמַרGe
- lamb (semantic_range)
7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when 7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when
- Yahweh (semantic_range)
- the one bringing into being (semantic_range)
- life-giver (semantic_range)
485noun masculine2Chronicles 28:9(possiblyfeminineIsaiah 10:2;Isaiah 40:2;Daniel 8:12, but see AlbrZAW xv (1895), 319; BevDn)army, war, warfare; — absolute׳צNumbers 1:3+ (מִצָּבָהZechariah 9:8); const 485noun masculine2Chronicles 28:9(possiblyfeminineIsaiah 10:2;Isaiah 40:2;Daniel 8:12, but see AlbrZAW xv (1895), 319; BevDn)army, war, warfare; — absolute׳צNumbers 1:3+ (מִצָּבָהZechariah 9:8); const
- be inclined (semantic_range)
- desire (semantic_range)
- be pleased (semantic_range)
381t.; constructמִנְחַתLeviticus 2:722t.; suffixמִנְחָתִיGenesis 33:103t.; + 41 t. suffixes singular; plural suffixמִנְחֹתֶיךָPsalm 20:4;מִנְחֹתֵיבֶםNumbers 29:39;Amos 5:22; —1gift, presentGenesis 32: 381t.; constructמִנְחַתLeviticus 2:722t.; suffixמִנְחָתִיGenesis 33:103t.; + 41 t. suffixes singular; plural suffixמִנְחֹתֶיךָPsalm 20:4;מִנְחֹתֵיבֶםNumbers 29:39;Amos 5:22; —1gift, presentGenesis 32:
- offering (semantic_range)
11) {lo}; a primitive particle; not (the simple or abs. Negation); by implication, no; often used with other particles (as follows) -- X before, + or else, ere, + except, ig(-norant), much, less, nay, 11) {lo}; a primitive particle; not (the simple or abs. Negation); by implication, no; often used with other particles (as follows) -- X before, + or else, ere, + except, ig(-norant), much, less, nay,
7; suffixרָצָםJeremiah 14:10; 1singularוְרָצִאתִיEzekiel 43:27consecutive (metaplastic Ges§ 75rr; Aramaism, Krae; but Coוְרָצִיתִי), etc.;Imperfect3masculine singularיִרְצֶהPsalm 147:10+, suffixיִרְצְ 7; suffixרָצָםJeremiah 14:10; 1singularוְרָצִאתִיEzekiel 43:27consecutive (metaplastic Ges§ 75rr; Aramaism, Krae; but Coוְרָצִיתִי), etc.;Imperfect3masculine singularיִרְצֶהPsalm 147:10+, suffixיִרְצְ
- be pleased with (semantic_range)
- accept favourably (semantic_range)
- be pleased with (semantic_range)
- favourable to (semantic_range)
- accept (semantic_range)
26+ often (masculineExodus 17:12see Di; onיִרְמּוּ יָדַיִם2 Samuel 4:1;Zephaniah 3:16; 2Chronicles 15:7;Nehemiah 6:9, see Ges§ 145, 7 a, R. 1)hand(Late Hebrewid.; Aramaicיְדָא,; ZinjirliידDHMSendsch.G 26+ often (masculineExodus 17:12see Di; onיִרְמּוּ יָדַיִם2 Samuel 4:1;Zephaniah 3:16; 2Chronicles 15:7;Nehemiah 6:9, see Ges§ 145, 7 a, R. 1)hand(Late Hebrewid.; Aramaicיְדָא,; ZinjirliידDHMSendsch.G
- power (semantic_range)
Interlinear data not available for this verse yet.
Commentary
Gill's Exposition
Who is there even among you that would shut the doors for nought?.... Either of the temple, as the Targum and Jarchi; for at each of the gates of the temple there were porters appointed in David's time, Ch1 26:1 and who were paid for their service: or of the court, as Kimchi; the court of the priests where the offerings were brought. The words "for nought" are not, in the original text, at the end of this clause, but at the end of the next; and are by some referred to both; and by others restrained to the latter; and who give this as the sense of the words, "who is there", or "would there were any among you?" (f) any good man that would shut the doors of the temple, that so a man might not bring an abominable offering; intimating, that the priests or Levites however, who were porters, ought to shut the doors against such persons; and this way go Jarchi, Kimchi, and Abarbinel; to which the Chaldee paraphrase inclines; which is, "who is there among you that will shut the door of the house of my sanctuary, that ye may not offer on mine altar an abominable sacrifice?'' but the same writers, out of an ancient book called Torath Cohanim, observe a sense that agrees with ours, "a man says to his friend, shut this door for me, he desires nothing for it; light me this candle, he asks no reward for it; but as for you, who is there among you that will shut my doors for nought? or kindle a
fire on mine altar for nought? and how much less will ye do freely those things which used to be done for reward? therefore I have no pleasure in you.'' There were four and twenty porters to open and shut the doors of the mountain of the house, or the temple, and the court of women in the daytime; six on the east side; four on the north; four on the south; at Asuppim two and two, four in all; four on the west, and two at Parbar (g): here they attended in the daytime, to keep the place pure and peaceable; and there seems to have been one over all the rest, whose business was to see that the doors at evening were shut by them: in the Misnah (h) we are told that Ben Geber was appointed over the shutting of the gates, i.e. of the temple; and at night there were four and twenty guards also that kept watch; the priests kept guard in three places; in the room "abtines", in the room "nitsots", and in the fire room; and one and twenty Levites; five at the five gates of the mountain of the house, or the compass of the temple; four at the four corners within; five at the five gates of the court; and four at its four corners without; one at the chamber "Corban"; one at the chamber over against the vail; and another behind the most holy place; and there was one that was called the man of the mountain of the house, who every night went through every ward with torches burning before him; and he had power to beat those he found asleep in their watch, and to burn their garments (i), to which the allusion is, Rev 16:15 , and these guards, as Bartenora (k) observes, were not on account of thieves and robbers, but for the honour of the house; and these, neither the one by day, nor the other by night, did their work for nought, but had a maintenance allowed them for it: neither do ye kindle fire upon mine altar for nought: and this was done every morning, for though, as one of the Jewish writers says (l), fire came down, from heaven, it was ordered that they should bring of common fire; and there were three piles or rows of fire made every day upon the altar; the first was a large one, on which they offered the daily sacrifice, with the rest of the offerings; the second was on the side of it, a little one, from whence they took fire in the censer to burn incense every day; the third had no other use for it but to confirm the command concerning fire; as it is said, "the fire shall ever be burning", Lev 6:13 (m) and this fire was kindled to burn the sacrifices, the daily sacrifice, and other burnt offerings, for which they were paid out of the tithes, and other oblations; see Co1 9:13 this was an aggravation of their negligence and carelessness about what offerings were brought and sacrificed; seeing they were so well taken care of, and such a sufficient maintenance provided for them; so that they did not the least piece of service in the temple but they were fully rewarded for it; even not so much as to shut a door, or kindle a fire; and therefore it is no wonder their conduct should be resented, as follows: I have no pleasure in you, saith the Lord of hosts; neither in your persons, nor in your offerings: neither will I accept an offering at your hand: the "minchah" or meat offering, any meat offering, particularly that which was offered morning and evening with the daily sacrifice, Exo 29:40 and it is sometimes used particularly for the evening meat offering, Kg2 16:15 or rather, "a wheat" or "bread offering"; since this offering was made of fine flour, with oil poured upon it, and frankincense put upon that, Lev 2:1 hence mention is made of "incense" in the next verse Mal 1:11 ; and it was either baked in an oven, or fried in a pan; and either way, when it was brought to the priest, it was burnt on the altar, and was an offering by fire to the Lord, and of a sweet savour to him, when rightly performed; and was a figure of the sacrifice of Christ, which is of a sweet smelling savour to God; and this passage respects Gospel times, as appears from the following verse Mal 1:11 , when Christ's sacrifice would be offered up, and so the oblation or meat offering made to cease, Dan 9:27 hence God would not accept of it any more; or else because not rightly offered, as it was not when any leaven was mixed with it, or that and honey were burnt with it; signifying it should be offered with sincerity, and without hypocrisy, and other carnal lusts; and indeed no legal sacrifices were acceptable to God but such as were offered up in the faith of Christ, and with a view to his sacrifice, without trusting to, and depending upon, the outward offering, as hypocrites and carnal persons did: wherefore to this is opposed a pure "minchah" or meat offering in the next verse Mal 1:11 ; which designs spiritual sacrifices, such as are now offered up under the Gospel dispensation; when offering and sacrifice of a ceremonial kind God desires not; he will have no more offered up; he takes no pleasure in them; they are not acceptable to him, being superseded by the sacrifice of his Son, they were types of; see Psa 40:6 and agreeably to which passages the words may be understood, as expressing the Lord's rejection of legal sacrifices in general among the Jews, which he would have no longer continued than till the Messiah came; by whose sufferings and death the daily sacrifice was caused to cease, Dan 9:27 when sacrifices of another kind should be offered up in the Gentile world, through every part of it, as in the following verse Mal 1:11 . (f) "utinam vestrum aliquis", Gataker, Drusius. (g) Kimchi in 1 Chron. xxvi. 1. (h) Shekalim, c. 5. sect. 1. (i) Misn. Middot, c. 1. sect. 1, 2. (k) In Misn. ib. (l) Baal Hatturim in Lev. vi. 13. (m) Maimon. Hilchot Tamidin, c. 2. sect. 4.