StrongerBible

kaved

כָּבֵד

HebrewH3516liver

Appears 14 times · tap a cell to see the verses

Exo 29:13Exo 29:22Lev 3:4Lev 3:10Lev 3:15Lev 4:9Lev 7:4Lev 8:16Lev 8:25Lev 9:10Lev 9:19Pro 7:23Lam 2:11Ezk 21:21(26)
Root family
Word studyResearch-gradekaw-VADEnoun

What kaved means

the liver: the large internal organ, named from a root meaning heavy because it is the weightiest of the inner organs

TranslatabilityDirectCertaintySettled

In its plain sense this word names the liver, the large organ tucked below the ribs. Its name comes from the same root as the word for heavy, because the liver is the weightiest of the body's inner organs. The word is ancient and steady: close relatives with the same meaning turn up in Babylonian, Canaanite, Arabic, and other neighboring languages, so its basic sense has never been in doubt.

The liver appears in three different settings in the Hebrew Bible. Most often it is part of a sacrifice: the priests burned a specific part of the animal's liver, along with the kidneys and fat, as a portion set aside for God. In two poetic passages the liver stands for the whole inner person, the deep seat of life and feeling. And in one scene it is the organ a foreign king reads for omens.

That second use can surprise a modern reader. In ancient Israel, as among its neighbors, the liver was one of the inner organs where a person was thought to feel most deeply, much as we speak of the heart today. So when Lamentations says my liver is poured out on the ground, it is describing crushing grief, not a physical injury. Because English keeps its feelings in the heart, this dimension of the word is easy to miss.

Nuances

1athe lobe of the liver, the choice inner portion of a sacrificial animal burned for God on the altar
Exo 29:13Exo 29:22Lev 3:4Lev 3:10Lev 3:15Lev 4:9Lev 7:4Lev 8:16Lev 8:25Lev 9:10Lev 9:19
1bthe liver as the deep inner core of a person: the visceral seat of life and strong feeling
TranslatabilityPartial
Pro 7:23Lam 2:11
1cthe liver of a sacrificed animal inspected for omens, as in Babylonian divination
Ezk 21:21(26)

What scholars say about kaved

The noun kaved is one of the most stable inherited body-part terms in Semitic, reconstructed as Proto-Semitic *kabid- (Kogan) and cognate with Akkadian kabattu/kabittu, Ugaritic kbd, Arabic kabid, Aramaic and Syriac kabda, Ethiopic kabd, and Phoenician kbd. It derives from the root kbd, to be heavy, the liver being the heaviest of the viscera (Gesenius, following Galen). The sacrificial yoteret ha-kaved (Exod 29; Lev 3-9) has been identified since G. F. Moore (1906) and Rost (1967) as the caudate lobe, the same projection the Akkadian diviners called ubanu, the finger of the liver; the Septuagint renders it consistently as lobos tou hepatos. Comparative evidence, above all the Ugaritic word-pair lb // kbd (heart // liver) for the seat of joy in the Baal Cycle, underlies the proposal by Gunkel, Dahood, Kraus, and Wolff to repoint kavod, glory, to kaved, liver, in Genesis 49:6 and several Psalms; Craigie, Goldingay, and others, following Barr's methodological caution, defend the received text. Ezekiel 21:21 preserves the Bible's one technically precise reference to Babylonian liver divination (hepatoscopy), the Hebrew idiom ra'ah be- matching the Akkadian phrase for inspecting the liver (Greenberg, Zimmerli).

Where scholars disagree about kaved

Whether several poetic verses now pointed as kavod, my glory (Genesis 49:6 and Psalms 7:6, 16:9, 30:13, 57:9, and 108:2), were originally kaved, my liver. The two words are written with identical consonants and are told apart only by the later vowel marks, and the oldest Greek translation of Genesis 49:6 already read liver.

  • contestedThese verses originally read liver: the parallel line names an inner organ, the ancient Greek of Genesis 49:6 renders it liver, and Canaanite poetry preserves a fixed pairing of heart and liver as the seat of joy that stands behind the Hebrew lines.; Hermann Gunkel, Die Psalmen (HKAT, 1926); Mitchell Dahood, Psalms (Anchor Bible, 1966-70); Hans-Joachim Kraus, Psalms (BKAT / Continental Commentary); Hans Walter Wolff, Anthropology of the Old Testament (1974); E. A. Speiser, Genesis (Anchor Bible, 1964)
  • contestedThese verses should keep glory: the word for glory already carries the sense of a person's inner self or worth and fits the poetry without any change, and comparative parallels from other languages should not be used to overturn the traditional Hebrew text.; Peter C. Craigie, Psalms 1-50 (Word Biblical Commentary, 1983); John Goldingay, Psalms (BCOTWP, 2006-08); Nahum Sarna, Genesis (JPS, 1989); Gordon Wenham, Genesis 16-50 (Word Biblical Commentary, 1994); James Barr, Comparative Philology and the Text of the Old Testament (1968)
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • HALOT, s.v. כָּבֵד IIlexicon
  • BDB, s.v. כָּבֵדlexicon
  • DCH, s.v. כָּבֵדlexicon
  • TDOT VII, כבד (Dohmen, Stenmans, Weinfeld)theological dictionary
  • Jacob Milgrom, Leviticus 1-16 (Anchor Bible, 1991), 205-209commentary
  • Hans Walter Wolff, Anthropology of the Old Testament (1974)monograph
  • Mitchell Dahood, Psalms (Anchor Bible, 1966-70)commentary
  • Moshe Greenberg, Ezekiel 21-37 (Anchor Bible, 1997)commentary
  • Leonid Kogan, Genealogical Classification of Semitic (2015)monograph

All attested forms of כָּבֵד

f s absolute

כָּבֵד

Exo 29:13, Exo 29:22, Lev 3:4, Lev 3:10, Lev 3:15, Lev 4:9, Lev 7:4, Lev 8:16

f s construct

כְּבֵדִי

Lam 2:11

f s construct

כְּבֵדוֹ

Pro 7:23