Lexical Summary
ayil: Ram, leader, pillar, post, mighty tree
Original Word:אַיִל
Part of Speech:Noun Masculine
Transliteration:ayil
Pronunciation:ah'-yil
Phonetic Spelling:(ah'-yil)
KJV: mighty (man), lintel, oak, post, ram, tree
Word Origin:[from the same asH193 (אוּל - Mighty)]
1. (properly) strength
2. (hence) anything strong
3. (specifically, politically) a chief
4. (also) a ram (from his strength)
5. a pilaster (as a strong support)
6. an oak or other strong tree
Strong's Exhaustive Concordance
mighty man, lintel, oak, post, ram, tree
From the same as'uwl; properly, strength; hence, anything strong; specifically a chief (politically); also a ram (from his strength); a pilaster (as a strong support); an oak or other strong tree -- mighty (man), lintel, oak, post, ram, tree.
see HEBREW'uwl
Brown-Driver-Briggs
I.
156Genesis 22:13 ram (as leader of flock, Late Hebrew & Aramaic
id., Assyrian
ailu Dl
W, Phoenician , = rather than , compare CIS
l. p. 231) —
Genesis 15:9 +; construct
Exodus 29:22 +; plural (, )
Genesis 32:15 +; construct
Genesis 31:38;
Isaiah 60:7. —
ram,
Genesis 31:38 (E)Deuteronomy 32:14 (compare ram of sacrifice, below e.g.Exodus 29:32 compareLeviticus 8:31); as yielding wool2 Kings 3:4; as tribute 2Chronicles 17:11; as merchandiseEzekiel 27:21; as giftGenesis 32:15 (E); in simile of leaping, skippingPsalm 114:4 ()Psalm 114:6; in Daniel's vision, ram with two horns symbolizing kings of Media and PersiaDaniel 8:3,4,6,7 (4 t. in verse);Daniel 8:20; figurative of rich and powerful in IsraelEzekiel 34:17.
slain in ceremony of ratification of convenant between & AbrahamGenesis 15:9 (J); in Abraham's sacrificeGenesis 22:13 (twice in verse) (E); Balaam's sacrificeNumbers 23:1 5t.Numbers 23 (JE); so in ritual (P), (a) in consecration ceremony of Aaron & his sonsExodus 29:1 15t.Exodus 29 (Exodus 29:22 compareExodus 29:26;Exodus 29:27;Exodus 29:31)Leviticus 8:2 8t.Leviticus 8 (Leviticus 8:22;Leviticus 8:29Leviticus 8:18); (b) in guilt-offering ()Leviticus 5:15,16,18;Leviticus 5:25;Leviticus 19:21,22 compareEzra 10:19 &Numbers 5:8; (c) burnt-offering ()Leviticus 9:2 &Numbers 15:6,11 &Ezekiel 46:4,5,6,7,11, on day of atonementLeviticus 16:3,5, PentecostLeviticus 23:18; (d) peace-offering ()Leviticus 9:4,18,19; beginning of monthNumbers 28:11,12,14; compareNumbers 29:2,3; passoverNumbers 29:19;Numbers 29:20 compareEzekiel 45:23,24; day of firstfruitsEzekiel 45:27;Ezekiel 45:28; in 7th monthEzekiel 29:8 18t.Numbers 29; (e) in law of NazariteNumbers 6:14,17,19; (f) in consecration of altar of tabernacleNumbers 7:15 25t.Numbers 7, compare consecration of Ezekiel's temple-altarEzekiel 43:23,25; (g) more Generally1 Samuel 15:22;Isaiah 1:11;Micah 6:7;Job 42:8;Psalm 66:15, alsoIsaiah 34:6;Isaiah 60:7; at bringing ark to Jerusalem1 Chronicles 15:26; others occasions1 Chronicles 29:21; 2Chronicles 13:9; 29:21,22,32;Ezra 8:35; compare figurativeJeremiah 51:40;Ezekiel 39:18.
rams' skins dyed red, of covering of tabernacleExodus 25:5;Exodus 26:14;Exodus 35:7,23;Exodus 36:19; compareExodus 39:34 (all P).
II. — absolute1 Kings 6:31 (but see below) constructid.Ezekiel 40:14 (but strike out Co):16 (Co better );Ezekiel 41:3,Ezekiel 40:48; pluralEzekiel 40:14 +;Ezekiel 40:10; suffix KtEzekiel 40:9 7t.; KtEzekiel 40:29 2t. Qr (in all) , ;Ezekiel 40:16; —pilaster or projection in wall at each side of entrance (compare BöProben, 302; NÄ 927), in Solomon's temple1 Kings 6:31 (BöNÄ 525 reads ), in Ezekiel's templeEzekiel 40:9,10 14t. Ezekiel 40..41 +Ezekiel 40:14 a Ew Hi Co compare B;Ezekiel 40:38 read so Sm Co compare ;Ezekiel 40:14 b Co strike out .
III. [?] (= ram, as leader of flock ? compare DiExodus 15:15 Ol§142 f LagBN 170 & seeEzekiel 34:17) — constructEzekiel 31:11; plural constructExodus 15:15;Ezekiel 17:13 +2 Kings 24:15 Qr (Kt see );Ezekiel 32:21 (strike out Co, see ). —leader, chiefExodus 15:15;Ezekiel 17:13;2 Kings 24:15 Qr;Ezekiel 31:11 (Job 41:17 see below ; perhapsEzekiel 31:14 but compare below IV. & also Note 1).
IV. [?] (probably as prominent, lofty tree, see DiGenesis 12:6;Genesis 14:6) — construct only proper name see below; pluralIsaiah 1:29;Isaiah 57:5 constructIsaiah 61:3; suffixEzekiel 31:14 (> strike out Co. see [Arabic Versions]). —terebinth (compare ); as marking idol-shrinesIsaiah 1:29;Isaiah 57:5 (so Che Di etc. >gods); figurative of ransomed ones of Zion ; perhaps of haughty onesEzekiel 31:14.
Topical Lexicon
Zoological and Sacrificial Usage: The RamThe earliest mention of אַיִל occurs in the account of Abraham and Isaac: “Then Abraham looked up and saw behind him a ram caught in a thicket by its horns” (Genesis 22:13). From that moment onward the ram becomes the standard male of the flock offered for burnt offerings, fellowship offerings, ordination rites, guilt offerings, and Nazirite rituals (Exodus 29:15-18;Leviticus 5:15-16;Leviticus 8:18-22;Numbers 6:14-17). Because the ram is a mature, vigorous animal, its sacrifice signified costliness and full consecration before the LORD.
Symbol of Substitution and Atonement
Genesis 22 establishes the ram as a substitute, foreshadowing the greater substitution accomplished by Jesus Christ. Abraham’s declaration, “On the mountain of the LORD it will be provided” (Genesis 22:14), unites the imagery of the ram with the later sacrificial system and ultimately with the cross (John 1:29). Priestly ordination required two rams: one for a burnt offering, one for consecration (Exodus 29:19-22). The guilty Israelite brought a ram plus prescribed restitution (Leviticus 5:16), reinforcing the principle that atonement is both substitutionary and costly.
Cultic and Liturgical Functions
1. Daily and Festival Offerings: Rams appear in the regular morning and evening sacrifices (Numbers 28:3-8) and in additional festival offerings for Passover, Weeks, Trumpets, the Day of Atonement, and Tabernacles (Numbers 28–29).
2. Community Dedications: At the completion of the tabernacle, each tribal prince presented “one young bull, one ram, and one male lamb a year old, for a burnt offering” (Numbers 7:15).
3. Personal Vows: The Nazirite who completed a vow brought “one unblemished male lamb a year old for a burnt offering, one unblemished ewe lamb a year old for a sin offering, one unblemished ram for a fellowship offering” (Numbers 6:14).
Prophetic and Eschatological Imagery
Isaiah foresees judgment in which “the LORD has a sacrifice in Bozrah and a great slaughter in the land of Edom—the wild oxen will fall with them, and the young bulls with the mighty bulls” (Isaiah 34:6-7). The same prophet envisions future worship: “All the flocks of Kedar will be gathered to you, the rams of Nebaioth will serve you; they will be acceptable on My altar” (Isaiah 60:7). Daniel’s vision of a two-horned ram represents the Medo-Persian empire (Daniel 8:3-7), underscoring political might under divine sovereignty.
Ram’s Horn (Shofar) and Worship
Although אַיִל designates the animal rather than the horn, the horns of rams supply the shofar used to herald the Jubilee (Leviticus 25:9), assemble the people (Joshua 6:4-6), and proclaim kingship (1 Kings 1:34). The ram therefore contributes materially to Israel’s liturgical life beyond its own sacrifice.
Metaphorical Usage: Strength and Leadership
Because the ram leads the flock, the noun becomes a title for rulers and men of valor. “The princes of Zoan have become fools; the leaders of Memphis are deceived” (Isaiah 19:13). David’s mighty men are called “chiefs” (1 Chronicles 7:40), employing the same term. The nuance of endurance and stability moves from the animal realm to sociopolitical leadership.
Architectural Usage: Pillars and Doorposts
In the tabernacle and Solomon’s temple, אַיִל describes structural supports: “He made posts of acacia wood for it” (Exodus 36:38) and “posts of olive wood” (1 Kings 6:31). Ezekiel’s visionary temple likewise includes “gateposts” (Ezekiel 40:9). The semantic link is strength—just as the ram bears weight in leading the flock, so the post bears weight in God’s dwelling.
Christological Significance
The substitution of the ram inGenesis 22 prefigures the “once for all” sacrifice of Christ (Hebrews 10:10). The ram’s horns anticipate the “horn of salvation” raised up in the house of David (Luke 1:69). Its role in priestly ordination echoes the consecrating work of Christ, who brings “many sons to glory” and declares believers to be “a royal priesthood” (Hebrews 2:10;1 Peter 2:9).
Pastoral and Ministry Applications
1. Costly Worship: Like the ram of ordination, ministry requires wholehearted devotion.
2. Substitutionary Grace: The ram reminds believers to proclaim the gospel of the perfect Substitute.
3. Godly Leadership: Shepherd-leaders should mirror the strength and guidance symbolized by the ram while pointing to the Chief Shepherd.
4. Stability in Service: As architectural אַיִל strengthens the house of God, so mature believers are called “pillars” (Galatians 2:9) supporting the local assembly.
Representative Occurrences
•Genesis 22:13-14 – Substitution on Moriah
•Exodus 29:3-26 – Priestly ordination rams
•Leviticus 5:15-18; 6:6 – Guilt offerings
•Numbers 6:14-17 – Nazirite vow completion
•Numbers 7:15-88 – Tribal offerings
•Numbers 28:19-29:38 – Festival rams
•Judges 6:19 – Gideon prepares a ram for the Angel of the LORD
•1 Samuel 15:22 – “To obey is better than sacrifice, and to heed is better than the fat of rams.”
•1 Kings 6:31-33 – Temple doorposts
•2 Kings 3:4 – King Mesha’s tribute of “a hundred thousand lambs and a hundred thousand rams, with the wool.”
•1 Chronicles 29:21 – Dedication of the temple gifts
•Ezra 6:17 – Temple dedication offerings after exile
•Job 42:8 – Job’s friends instructed to bring rams for burnt offerings
•Psalm 66:15 – David vows “the fat of rams”
•Isaiah 34:6-7; 60:7 – Judgment and restoration
•Ezekiel 40–46 – Millennial temple gateposts and offerings
•Daniel 8:3-4 – Vision of the ram with two horns
Summary
Across roughly one hundred eighty-three occurrences, אַיִל binds together sacrifice, leadership, strength, and stability. Whether on the altar, in the field, or as a metaphor for rulers and pillars, the ram points to the ultimate provision of God: a perfect Substitute and unfailing Stronghold for His people.
Forms and Transliterations
אֵ֖יל אֵ֚יל אֵ֣יל אֵ֣ל אֵ֥יל אֵֽיל־ אֵיל֙ אֵילִ֑ים אֵילִ֔ים אֵילִ֖ים אֵילִ֖ם אֵילִ֜ים אֵילִ֣ים ׀ אֵילִ֣ם אֵילִ֤ים אֵילִ֤ם אֵילִ֥ים אֵילִ֧ם אֵילִ֨ים אֵילִֽים׃ אֵילֵ֣י אֵילֵ֥י אֵילָ֑יו אֵילָ֖יו אֵילָֽיו׃ אֵילָיו֙ אֵלִ֖ים אֵלֵיהֵ֨מָה אֵלֵיהֶ֛ם אֵלָ֖יו אֵלָ֣יו אַ֔יִל אַ֖יִל אַ֣יִל אַ֧יִל איל איל־ אילי איליו איליו׃ אילים אילים׃ אילם אל אליהם אליהמה אליו אלים בְּאֵ֤יל בְּאֵ֥יל בְּאֵילִ֖ים בָּאַ֖יִל באיל באילים הָ֠אַיִל הָ֣אֵילִ֔ים הָֽאֵילִ֔ים הָֽאֵילִם֙ הָאֵילִ֗ים הָאֵילִֽם׃ הָאֵלִ֗ים הָאַ֔יִל הָאַ֗יִל הָאַ֙יִל֙ הָאַ֜יִל הָאַ֡יִל הָאַ֣יִל הָאַ֥יִל הָאַיִל֒ הָאָ֑יִל הָאָֽיִל׃ האיל האיל׃ האילים האילם האילם׃ האלים וְאֵילִ֣ם וְאֵילִ֤ים וְאֵילִ֥ים וְאֵילִ֥ם וְאֵילִ֨ים וְאֵילִים֙ וְאֵילֵ֥י וְאֵילָ֖יו וְאֵילָ֗יו וְאֵילָ֤יו וְאֵלָ֤יו וְאַ֣יִל וְאַ֥יִל וְאַֽיִל־ וָאַ֖יִל וָאַ֜יִל ואיל ואיל־ ואילי ואיליו ואילים ואילם ואליו כְּאֵילִ֖ים כְאֵילִ֑ים כאילים לָאֵילִ֖ים לָאֵילִ֖ם לָאֵילִ֧ם לָאַ֔יִל לָאַ֖יִל לָאַ֗יִל לָאַ֙יִל֙ לָאַ֣יִל לָאַ֧יִל לָאָֽיִל׃ לאיל לאיל׃ לאילים לאילם מֵאֵ֣יל מֵאֵ֤יל מֵאֵיל֙ מֵאֵילִ֖ים מאיל מאילים ’a·yil ’ayil ’ê·lāw ’ê·lê ’ê·lê·hê·māh ’ê·lê·hem ’ê·lim ’ê·lîm ’êl ’êl- ’êlāw ’êlê ’êlêhem ’êlêhêmāh ’êlim ’êlîm Ayil bā’ayil bā·’a·yil baAyil bə’êl bə’êlîm bə·’ê·lîm bə·’êl beEil beeiLim cheeiLim eil eiLav eiLei eiLim el eLav eleiHem eleiHemah eLim hā’ayil hā’āyil hā’êlim hā’êlîm hā·’a·yil hā·’ā·yil hā·’ê·lim hā·’ê·lîm haAyil haeiLim haeLim kə’êlîm ḵə’êlîm kə·’ê·lîm ḵə·’ê·lîm keeiLim lā’ayil lā’āyil lā’êlim lā’êlîm lā·’a·yil lā·’ā·yil lā·’ê·lim lā·’ê·lîm laAyil laeiLim mê’êl mê’êlîm mê·’ê·lîm mê·’êl meEil meeiLim vaAyil veAyil veeiLav veeiLei veeiLim veeLav wā’ayil wā·’a·yil wə’ayil wə’ayil- wə’êlāw wə’êlê wə’êlim wə’êlîm wə·’a·yil wə·’a·yil- wə·’ê·lāw wə·’ê·lê wə·’ê·lim wə·’ê·lîm
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