Lexical Summary
nichoach: soothing
Original Word:נִיחוֹחַ
Part of Speech:Noun Masculine
Transliteration:nichowach
Pronunciation:nee-kho'-akh
Phonetic Spelling:(nee-kho'-akh)
KJV: sweet (odour)
NASB:soothing
Word Origin:[fromH5117 (נוַּח - give rest)]
1. (properly) restful, i.e. pleasant
2. abstractly, delight
Strong's Exhaustive Concordance
sweet odour
Or niychoach {nee-kho'-akh}; fromnuwach; properly, restful, i.e. Pleasant; abstractly, delight -- sweet (odour).
see HEBREWnuwach
NAS Exhaustive Concordance
Word Originfrom
nuachDefinitiona quieting, soothing, tranquilizing
NASB Translationsoothing (43).
Brown-Driver-Briggs
and (Leviticus 1:9)
43 (compare I.Job 36:16) ( also Ecclus 45:16c; on formative see 0l§ 187 b) Sta§ 233 BaNB § 142 Köii. 1, 151. 489, where, after PhilippiBas ii. 362, explanation as dissimilation from ); — absoluteGenesis 8:21 +; suffixNumbers 28:2,Leviticus 26:31,Ezekiel 20:28; —a soothing, tranquillizing, only in phrase =soothing, tranquillizing odour of sacrifices acceptable toGenesis 8:21 (J),Exodus 29:18,25,41;Leviticus 1:9,13,17 32t. P.Ezekiel 20:41; of sacrifice to idolsEzekiel 6:13;Ezekiel 16:19;Ezekiel 20:28.
Topical Lexicon
Overviewנִיחוֹחַ (nihoach) describes the “soothing aroma” that rises from a sacrifice presented according to God’s revealed pattern. Forty-three Old Testament occurrences cluster around the Mosaic offerings, yet the term also frames the first post-flood sacrifice (Genesis 8:21) and appears in prophetic critiques of idolatry (Ezekiel 6:13). It is never used for ordinary perfume or incense; rather, it is covenantal language signaling divine acceptance.
Old Testament Usage
1. Pre-Mosaic precedent: Noah’s burnt offering becomes the paradigm—“The LORD smelled the pleasing aroma and said in His heart, ‘Never again will I curse the ground because of man…’” (Genesis 8:21).
2. Tabernacle and Temple worship: Every type of Levitical sacrifice—burnt, grain, peace, sin, and guilt—could be called “a soothing aroma to the LORD” (for example,Leviticus 1:9; 2:2; 3:5; 4:31; 6:15).
3. Festal calendar: Daily tamid offerings (Numbers 28:2), Sabbath and monthly sacrifices (Numbers 28:9-14), and pilgrimage feasts (Numbers 28:16—29:39) all culminate in this fragrant affirmation.
4. Wilderness rebellion and atonement: Even in crises such as the Korah incident, acceptable offerings restore fellowship (Numbers 16:15, Hebrew verse numbering 16:5).
5. Prophetic literature: Ezekiel records both Israel’s future restoration—“I will accept you as a pleasing aroma when I bring you out from the peoples” (Ezekiel 20:41)—and her past apostasy in which she offered idols “a soothing aroma” (Ezekiel 6:13; 16:19).
Sacrificial Theology
The “aroma” does not flatter human senses; it expresses God’s response to obedient, substitutionary worship. Blood atonement covers guilt; the ascending smoke symbolizes complete consecration. Thus נִיחוֹחַ epitomizes Leviticus’ central lesson: “without the shedding of blood there is no forgiveness” (Hebrew 9:22, reflected from Leviticus). The pleasing aroma confirms that justice is satisfied and communion restored.
Covenantal and Redemptive Significance
Every occurrence binds worship to covenant obedience. InGenesis 8:21, the fragrance inaugurates the Noahic covenant. InExodus 29:18, the consecration of priests links priesthood and aroma.Numbers 15:3-7 provides a layman’s protocol for freewill offerings, teaching that covenant access is open to the repentant. The pattern underscores that divine favor is granted on God’s terms, never on human innovation.
Contrast with Idolatrous Sacrifices
Ezekiel deliberately applies נִיחוֹחַ to pagan rites to highlight their counterfeit nature. What Israel offered to false gods mimicked the liturgy of the true God but produced no real acceptance. The prophet’s irony exposes worship that is formally correct yet spiritually adulterous, warning that only fidelity to the Lord yields a genuine “soothing aroma.”
Prophetic and Eschatological Perspective
Isaiah foretells a global priesthood—“their offerings will be accepted on My altar” (Isaiah 56:7)—anticipating a future in which Gentiles, too, present נִיחוֹחַ through the Messiah. Ezekiel’s temple vision culminates with restored sacrifices designated as pleasing aromas (Ezekiel 43:27), signaling the consummation of covenant purposes.
Christological Fulfillment
The Greek counterpart εὐωδία reappears inEphesians 5:2: “Christ loved us and gave Himself up for us as a fragrant offering and sacrifice to God.” The cross embodies and transcends every Levitical type; Calvary’s aroma secures eternal reconciliation. Because the Son’s obedience is perfect, the Father’s acceptance is absolute, fulfillingGenesis 8:21’s promise and Leviticus’ pattern in one decisive act.
Implications for Christian Worship and Ministry
1. Living sacrifices: “Present your bodies as a living sacrifice, holy and pleasing to God” (Romans 12:1). Believers participate in Christ’s aroma through consecrated lives.
2. Evangelistic mission: “For we are to God the pleasing aroma of Christ among those who are being saved” (2 Corinthians 2:15). Gospel ministry diffuses the fragrance of the once-for-all offering.
3. Generosity and service: Paul calls the Philippians’ financial gift “a fragrant offering, an acceptable sacrifice” (Philippians 4:18), showing that practical love continues the Levitical motif.
4. Corporate praise:Hebrews 13:15-16 links “the sacrifice of praise” and doing good; both rise as נִיחוֹחַ through Jesus.
Summary
נִיחוֹחַ weaves through Scripture as a theological thread binding antediluvian worship, Levitical ritual, prophetic hope, and New Covenant fulfillment in Christ. Every instance reminds the reader that God receives sinners through substitutionary, obedient sacrifice—and that the ultimate pleasing aroma now ascends from the crucified and risen Lord, in whom all true worship finds acceptance.
Forms and Transliterations
הַנִּיחֹחַ֒ הניחח נִֽיחֹחִ֔י נִיח֔וֹחַ נִיח֖וֹחַ נִיח֙וֹחַ֙ נִיח֣וֹחֵיהֶ֔ם נִיחֹ֑חַ נִיחֹ֔חַ נִיחֹ֖חַ נִיחֹ֙חַ֙ נִיחֹ֛חַ נִיחֹֽחֲכֶֽם׃ נִיחֹֽחַ׃ נִיחֹחַ֮ ניחוח ניחוחיהם ניחח ניחח׃ ניחחי ניחחכם׃ han·nî·ḥō·aḥ hannichoaCh hannîḥōaḥ nî·ḥō·aḥ nî·ḥō·ḥă·ḵem nî·ḥō·ḥî nî·ḥō·w·aḥ nî·ḥō·w·ḥê·hem niChoach niChochaChem niChocheiHem nichoChi nîḥōaḥ nîḥōḥăḵem nîḥōḥî nîḥōwaḥ nîḥōwḥêhem
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