Deuteronomy 2:5 — Word Study
WLCאַל־ תִּתְגָּר֣וּ בָ֔ם כִּ֠י לֹֽא־ אֶתֵּ֤ן לָכֶם֙ מֵֽאַרְצָ֔ם עַ֖ד מִדְרַ֣ךְ כַּף־ רָ֑גֶל כִּֽי־ יְרֻשָּׁ֣ה לְעֵשָׂ֔ו נָתַ֖תִּי אֶת־ הַ֥ר שֵׂעִֽיר׃
BSADo notʼal [stir up] provokegârâh▸ forkîy I will notlôʼ givenâthan▸ any of their landʼerets [the sole of the foot to tread on] not evenʻad a footprintmidrâk△ [the treading of the sole of a foot] becausekîy I have givennâthan■ Mounthar SeirSêʻîyr [a mountain in Idumaea] to EsauʻÊsâv [the son of Isaac, hairy] ◂as [his] possessionyᵉrushshâh [inheritance, a gift from God]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּתְגָּר֣וּ | you engage in strife | Verb, Hithpael, jussive second person masculine plural |
| בָ֔ם | with them | Preposition, suffix |
| כִּ֠י | for | Particle |
| לֹֽא־ | not | Particle |
| אֶתֵּ֤ן | I will give | Verb, Qal, imperfect first person common singular |
| לָכֶם֙ | to you | Preposition, suffix |
| מֵֽאַרְצָ֔ם | any of land their | Preposition, noun common feminine singular construct, suffix |
| עַ֖ד | up to | Preposition |
| מִדְרַ֣ךְ | a treading place of | Noun common, masculine singular construct |
| כַּף־ | [the] sole of | Noun common, feminine singular construct |
| רָ֑גֶל | a foot | Noun common, feminine singular absolute |
| כִּֽי־ | for | Particle |
| יְרֻשָּׁ֣ה | a possession | Noun common, feminine singular absolute |
| לְעֵשָׂ֔ו | to Esau | Preposition, noun proper |
| נָתַ֖תִּי | I have given | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| הַ֥ר | [the] hill country of | Noun common, masculine singular construct |
| שֵׂעִֽיר׃ | Seir | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not provoke them, for I will not give you any of their land, not even a footprint, because I have given Mount Seir to Esau as his possession. |
| KJV | Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession. |
| ASV | contend not with them; for I will not give you of their land, no, not so much as for the sole of the foot to tread on; because I have given mount Seir unto Esau for a possession. |
| YLT | ye do not strive with them, for I do not give to you of their land even the treading of the sole of a foot; for a possession to Esau I have given mount Seir. |
| WEB | Don’t contend with them; for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau for a possession. |
| BBE | Make no attack on them, for I will not give you any of their land, not even space enough for a man's foot: because I have given Mount Seir to Esau for his heritage. |
Translations agree on the term תִּתְגָּר֣וּ as provoke.
The sentence is structured around a main command with supporting clauses that provide rationale and context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּרָה
The sentence as the grammar sees it Open the tree ›
1 of 19 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 2:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Israel's Journeygenerated
Deuteronomy 2:5 gives a clear directive from God through Moses, instructing the Israelites not to provoke the descendants of Esau as they travel through their territory. This instruction emphasizes the importance of respecting familial boundaries and the land that has been allotted to others. The context highlights Israel's journey and the challenges they face as they navigate through regions inhabited by relatives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 7:5 | He gave him no inheritance here, not even a foot of ground. But God promised to give possession of the land to Abraham and his descendants, even though he did not yet have a child. |
| 2 | Deuteronomy 32:8 | When the Most High gave the nations their inheritance, when He divided the sons of man, He set the boundaries of the peoples according to the number of the sons of God. |
| 3 | Genesis 36:8 | So Esau (that is, Edom) settled in the area of Mount Seir. |
| 4 | Joshua 24:4 | and to Isaac I gave Jacob and Esau. I gave Esau Mount Seir to possess, but Jacob and his sons went down to Egypt. |
| 5 | 2 Chronicles 20:10–12 | And now, here are the men of Ammon, Moab, and Mount Seir, whom You did not let Israel invade when they came out of the land of Egypt; but Israel turned away from them and did not destroy them. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — תִּתְגָּר֣וּ, tit.ga.Rugenerated
The verb גָּרָה (garah) means to stir up or cause strife. In the Hithpael form, it indicates engaging in strife or inciting conflict, which is relevant here as God warns Israel against provoking Esau.
This command is not merely about avoiding conflict; it reflects a broader principle of respecting the land and rights of others, especially those who share familial ties.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses provoke for תִּתְגָּר֣וּ.
Sentence Structuregenerated
The main verb תִּתְגָּר֣וּ governs the sentence, with a series of clauses and phrases that explain the consequences of provoking Esau. The structure highlights the prohibition and the reason behind it.
The sentence is built around the command not to provoke, followed by the rationale concerning the land and God's gift to Esau, creating a logical flow that underscores the seriousness of the instruction.
Septuagint Backgroundgenerated
The Septuagint translates תִּתְגָּר֣וּ as συνάψητε, meaning to engage or come together, which suggests a broader interpretation of conflict and relationship.
This choice reflects an understanding of the potential for strife and the need for caution in interactions with Esau's descendants.
In plain words — the whole versegenerated
Deuteronomy 2:5 records God's command to Israel through Moses, instructing them not to provoke Esau or seek any of his land, as God has given Mount Seir to Esau. This reflects the importance of respecting the boundaries set by God.
Frequently Asked Questionsgenerated
God wants Israel to respect the land and rights of Esau, as it has been given to him as a possession.
To provoke means to stir up conflict or strife, which God warns Israel against in their dealings with Esau.
Mount Seir is designated as Esau's land, highlighting the importance of recognizing the inheritance and territory allotted to others.
This command emphasizes the need for Israel to navigate their journey with respect and caution towards their relatives, ensuring peaceful relations.
Reflection Questionsgenerated
- In what ways can I show respect for the boundaries and possessions of others in my life?
- How can I apply the principle of avoiding conflict in my interactions with family or friends?
- What lessons can I learn from God's instructions about the importance of peaceful coexistence?
- How does understanding the context of Esau and Jacob influence my view of familial relationships?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 5 Meddle not with them,.... Contend not with them in battle, nor provoke them to it: for I will not give you of their land, no not so much as a foot breadth; or as the sole of a man's foot can
Read John Gill on Deuteronomy 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMeddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession.
Read Robert Jamieson on Deuteronomy 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMeddle not with them, to wit, in battle at this time.
Read Matthew Poole on Deuteronomy 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 2:5 Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau [for] a possession.Ver. 5. Because I have given mount Seir.] Thus the Most High divided to the nations their inheritance. And a man must needs have some right to his inheritance, to his portion. What Ananias had was his own whilst he had it, as Peter tells him; yet Satan had filled his heart. It is therefore a rigour to say, the wicked are usurpers of what they have, and shall be called to account for it. When the king gives a traitor his life, he gives him meat and drink that may maintain his life. That Duke of Alva is worthily taxed for…
Read John Trapp on Deuteronomy 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) I have given mount Seir unto Esau—It is worthy of notice that the development of Ishmael preceded that of Isaac, and the inheritance of Esau was won earlier than that of Jacob. (Comp. Genesis 25:16 with Genesis 35:23-26, and Genesis 36:31 with Genesis 37:1.) Isaac and Israel were still strangers and sojourners, while the Ishmaelites were princes, with towns and castles, and the Edomites dukes and kings.
Read Charles John Ellicott on Deuteronomy 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Meddle not with them] That is, the Edomites. See on Numbers 20:14-21.
Read AdamClarke on Deuteronomy 2 →CambridgeThe Cambridge Bible for Schools and Colleges5. contend not with them] In its causative form the Heb. verb means to stir up, e.g. strife, Proverbs 15:18, etc.; here the reflex. form is to excite oneself against another, to quarrel with them. In the Pent. found only in this chapter, Deuteronomy 2:9; Deuteronomy 2:19; Deuteronomy 2:24. for the sole of the foot to tread on] Deuteronomy 11:24; Joshua 1:3. I have given] Note the claim made by the God of Israel over other peoples (cp. Amos 1:3 to Amos 2:3, Amos 9:7), also the memory or tradition that on their entry to Canaan Israel had not violated the rights of their kinsfolk. There is no hostile feeling towards Edom, such as became irrepressible in Israel after the Exile. for a…
Read Cambridge on Deuteronomy 2 →Albert Barnes1798–1870Barnes' Notes on the BibleI have given mount Seir to Esau - Though the descendants of Esau were conquered by David 2 Samuel 8:14, yet they were not dispossessed of their land, and in the reign of Jehoshaphat they regained
Read Albert Barnes on Deuteronomy 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Do not provoke them, for I will not give you any of their land, not even a footprint, because I have given Mount Seir to Esau as his possession.
Don’t contend with them; for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau for a possession.
Do not provoke them, for I will not give you any of their land, not even a footprint, because I have given Mount Seir to Esau as his possession.
Do not be hostile toward them, because I am not giving you any of their land, not even a footprint, for I have given Mount Seir as an inheritance for Esau.
Tyndale line
Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession.
contend not with them; for I will not give you of their land, no, not so much as for the sole of the foot to tread on; because I have given mount Seir unto Esau for a possession.
contend not with them; for I will not give you of their land, no, not so much as for the sole of the foot to tread on: because I have given mount Seir unto Esau for a possession.
Meddle not with them; for I will not give you of their land, no, not so much as a foot-breadth; because I have given mount Seir to Esau for a possession.
Ye shall not prouoke them: for I wil not giue you of their land so much as a foot breadth, because I haue giuen mount Seir vnto Esau for a possession.
Strictly literal
attack them not; for I will not give you of their land, no, not so much as a foot-breadth; for I have given mount Seir as a possession unto Esau.
ye do not strive with them, for I do not give to you of their land even the treading of the sole of a foot; for a possession to Esau I have given mount Seir.
you do not strive with them, for I do not give [any] of their land to you—even the treading of the sole of a foot; I have given Mount Seir to Esau for a possession.
Do not contend with them; for I will not give unto you of their land, even so much as a foot's breadth; because unto Esau have I given mount Seir for an inheritance.
not to fight with them, for I will not give you any of their land, no, not even enough for the sole of a foot to step on; for I have given Mount Seir to Esau as a possession.
From the Latin
Take ye then good heed that you stir not against them. For I will not give you of their land so much as the step of one foot can tread upon, because I have given mount Seir to Esau, for a possession.
Simplified
Don't fight them, for I'm not going to give you any of their land, not even the size of a footprint, because I have given Mount Seir to Esau and it belongs to him.
Make no attack on them, for I will not give you any of their land, not even space enough for a man's foot: because I have given Mount Seir to Esau for his heritage.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls show some damage but align closely with the Masoretic Text, indicating a consistent transmission of this instruction.
אַל־ תִּתְגָּר֣וּ בָ֔ם כִּ֠י לֹֽא־ אֶתֵּ֤ן לָכֶם֙ מֵֽאַרְצָ֔ם עַ֖ד מִדְרַ֣ךְ כַּף־ רָ֑גֶל כִּֽי־ יְרֻשָּׁ֣ה לְעֵשָׂ֔ו נָתַ֖תִּי אֶת־ הַ֥ר שֵׂעִֽיר׃
17 of the 19 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אל תתגרו בם כי לא אתן לכם מארצם ירשׁה עד מדרך כף רגל כי ירשׁה לעשׂו נתתי את הר שׂעיר
Agrees with the Masoretic Text here, word for word.
אל תתגרו [ב׳ם] [כי] [לא] [אתן] [ל׳כם] [מארצ׳ם] [עד] [מדרך] [כף] [רגל] [כי] [ירשה] [לעשו] [נתתי] [את] [הר] [שעיר]
2 words on the leather — 17 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 2:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
גָּרָה (garah) is a Hebrew verb meaning to stir up or cause strife. It appears in the Piel form, indicating the act of stirring up conflict, and in the Hithpael form, which suggests engaging in strife or exciting oneself against an opponent. The root conveys a sense of contention and meddling.
[גָּרָה] vb. only Pi. stir up strife, Hithp. engage in strife
base
H1624 [גָּרָה] only Pi. stir up strife, Hithp. engage in strife
1624 garah gaw-raw'
a primitive root; properly, to grate, i.e. (figuratively) to
anger:--contend, meddle, stir up, strive.
גָּרָה (ga.rah) — to stir up.
1) to cause strife, stir up, contend, meddle, strive, be stirred up
1a) (Piel) to stir up strife, excite strife
1b)(Hithpael)
1b1) to excite oneself against, engage in strife
1b2) to excite oneself (against foe), wage war
V-Hithpael-Juss-2mp — Verb · Hithpael · jussive second person masculine pluralHVtj2mp
→ General scriptures concerning Ge 13:8; 45:24; De 1:12; Ps 31:20; 55:9; 80:6; Pr 3:20; 6:12-14,16-19; 10:12; 13:10; 15:18; 16:28; 17:1,14,19; 18:6,19; 19:13; 20:3; 21:19; 22:10; 23:29,30; 25:8,24; 26:17,20,21; 27:15; 28:25; 29:22; 30:33; Isa 41:11,12; 58:4; Hab 1:3; Mt 5:25,39-41; 10:34-36; 12:25; 18:15-17; Mr 3:24,25; Lu 11:17; 12:51-53,58,59; Ro 2:8…
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {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, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3mp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מִדְרָךְ (midrak) refers to a treading or stepping place, essentially a spot for the foot to tread on. It is derived from a root meaning to tread and is noted in the Old Testament only in Deuteronomy 2:5.
[מִדְרָךְ] n.[m.] treading- or stepping-place, place for the foot to tread on, only Dt 2:5
ref
H4096 [מִדְרָךְ] treading- or stepping-place, place for the foot to tread on
4096 midrak mid-rawk'
from 1869; a treading, i.e. a place for stepping
on:--(foot-)breadth.
see HEBREW for 01869
מִדְרָךְ (mid.rakh) — treading.
treading or stepping place, place to tread on
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
foot (reghel, qarcol (only twice in parallel passages: 2Sa 22:37 = Ps 18:36, where it probably means ankle); pous): The dusty roads of Palestine and other eastern lands make a much greater care of the feet necessary than we are accustomed to bestow upon them. The absence of socks or stockings, the use of sandals and low shoes rather than boots and, to an even greater degree, the frequent habit of walking barefoot make it necessary to wash the feet repeatedly every day. This is always done when entering the house, especially the better upper rooms which are usually carpeted. It is a common dictate of good manners to perform this duty to a visitor, either personally or through a servant; at least water for washing has to be presented (
The expressions in De 32:35, "their foot shall slide in due time," and in the traveler’s song, Ps 121:3, "he will not suffer thy foot to be moved," Ps 66:9 Jer 13:16, have reference to the dangerous character of the narrow roads or paths of the East, over rocks and beside precipices where a sliding foot was often fatal. See also Isa 8:14 Lu 2:34. Nakedness of feet was a sign of mourning. God says to Ezekiel, "Make no mourning for the dead, and put on thy shoes upon thy feet," Eze 24:17. It was likewise a mark of…
→ Washing the feet of the disciples by Jesus Joh 13:4-6
→ By disciples 1Ti 5:10
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יְרֻשָּׁה (yrushah) refers to possession or inheritance, indicating something that is occupied or a patrimony. It is derived from the root word for conquest and encompasses meanings related to heritage and ownership.
יְרֻשָּׁה n.f. (a) possession, inheritance
base
H3425 יְרֻשָּׁה (a) possession, inheritance
3425 yrushah yer-oosh-shaw'
from 3423; something occupied; a conquest; also a
patrimony:--heritage, inheritance, possession.
see HEBREW for 03423
יְרֻשָּׁה (ye.rush.shah) — possession.
possession, inheritance
N-fs — Noun common · feminine singular absoluteHNcfsa
[DEMONIACS]
עֵשָׂו (Esav) refers to Esau, the hairy eldest son of Isaac and Rebekah, and the twin brother of Jacob. He is noted for selling his birthright for food and is considered the progenitor of the Arab peoples. The name is also associated with Edom, and the entries indicate that it derives from a root meaning 'rough' or 'sensibly felt.'
עֵשָׂו 97 n.pr.m. Esau
base
H6215 עֵשָׂו Esau
6215 `Esav ay-sawv'
apparently a form of the passive participle of 6213 in the
original sense of handling; rough (i.e. sensibly felt); Esav,
a son of Isaac, including his posterity:--Esau.
see HEBREW for 06213
עֵשָׂו (e.sav) — Esau.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Also named: e.dom (אֱדוֹם "Edom" H0123H)
§ Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
עֵשָׂו (e.sav) — Esau.
People descended from Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
Prep | N-proper — Preposition · noun properHR/Npl
e'-so (`esaw, "hairy"; Esau):
Son of Isaac, twin brother of Jacob. The name was given on account of the hairy covering on his body at birth: "all over like a hairy garment" (Ge 25:25). There was a prenatal foreshadowing of the relation his descendants were to sustain to those of his younger brother, Jacob (Ge 25:23). The moment of his birth also was signalized by a circumstance that betokened the same destiny (Ge 25:26).
The young Esau was fond of the strenuous, daring life of the chase--he became a skillful hunter, "a man of the field" ('ish sadheh). His father warmed toward him rather than toward Jacob, because Esau's hunting expeditions resulted in meats that appealed to the old man's taste (
Esau
Hairy, Rebekah’s first-born twin son (Gen. 25:25). The name of Edom, “red”, was also given to him from his conduct in connection with the red lentil “pottage” for which he sold his birthright (30, 31). The circumstances connected with his birth foreshadowed the enmity which afterwards subsisted between the twin brothers and the nations they founded (25:22, 23, 26). In process of time Jacob, following his natural bent, became a shepherd; while Esau, a “son of the desert,” devoted himself to the perilous and toilsome life of a huntsman. On a certain occasion, on returning from the chase, urged by the cravings of hunger, Esau sold his birthright to his brother, Jacob, who thereby obtained the covenant blessing (Gen. 27:28, 29, 36;
(hairy), the eldest son of Isaac, and twin-brother of Jacob. The singular appearance of the child at his birth originated the name. (Genesis 25:25) Esau’s robust frame and "rough" aspect were the types of a wild and daring nature. He was a thorough Bedouin, a "son of the desert." He was much loved by his father, and was of course his heir, but was induced to sell his birthright to Jacob. Mention of his unhappy marriages may be found in (Genesis 26:34) The next episode in the life of Esau is the loss of his father’s covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. (Genesis 27:1) ... Later he marries a daughter of Ishmael, (
The son of Isaac, and twin brother of Jacob, Ge 25:1-34. He was the elder of the two, and was therefore legally the heir, but sold his birthright to Jacob. We have an account of his ill-advised marriages, Ge 26:34; of his loss of his father’s chief blessing, and his consequent anger against Jacob, Ge 27:1-46; of their subsequent reconciliation, Ge 32:1-33:20; and of his posterity, Ge 36:1-43. He is also called Edom; and settled in the mountains south of the Dead Sea, extending to the gulf of Akaba, where he became very powerful. This country was called from him the land of Edom, and afterwards IDUMAEA, which see.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֵׂעִיר (Se`iyr) refers to a mountainous region in Edom, south of the Dead Sea, and is associated with its early inhabitants, the Horites. The term can mean 'hairy' or 'shaggy' and also denotes a patriarch of the Horites mentioned in Genesis 36:20. The entries collectively emphasize its geographical and genealogical significance.
שֵׂעִיר n.pr. Sē‛ir
terr. land of Edom, S. of Dead Sea
specif. mont. E. of Arabah
gent. = Edom
personif. as m.
mont. in Judah
base
H8165a שֵׂעִיר Sēir H8165b שֵׂעִיר Sēir
8165 Se`iyr say-eer'
formed like 8163; rough; Seir, a mountain of Idumaea and its
aboriginal occupants, also one in Palestine:--Seir.
see HEBREW for 08163
שֵׂעִיר (se.ir) — Seir.
§ Seir = "hairy" or "shaggy"
n pr terr
2) the land of Edom, south of the Dead Sea n pr mont
3) a mountain range in Edom extending from the Dead Sea to the Elanitic Gulf
3a) apparently also called 'Mount Seir' and extending most of the distance of the mountain range itself
4) a mountain in northern Judah lying westward from Kirjath-jearim
שֵׂעִיר (se.ir) — Seir.
A man living at the time of the Patriarchs, first mentioned at Gen.36.20;
father of: Lotan (H3877), Shobal (H7732), Zibeon (H6649H), Anah (H6034H), Dishon (H1787), Ezer (H0687), Dishan (H1789), Timna (H8555H)
§ Seir = "hairy" or "shaggy"
patriarch of the Horites, the inhabitants of Edom before the descendants of Esau, the Edomites
שֵׂעִיר (se.ir) — (Mount) Seir.
§ Seir = "hairy" or "shaggy"
patriarch of the Horites, the inhabitants of Edom before the descendants of Esau, the Edomites
N-proper — Noun properHNpl
se'-ir:
(1) (har se'-ir, "Mt. Seir" (Ge 14:6, etc.), 'erets se`-ir (Ge 32:3, etc.); to oros Seeir, ge Seeir): In Ge 32:3 "the land of Seir" is equated with "the field of Edom." The Mount and the Land of Seir are alternative appellations of the mountainous tract which runs along the eastern side of the Arabah, occupied by the descendants of Esau, who succeeded the ancient Horites (Ge 14:6; 36:20), "cave-dwellers," in possession. For a description of the land see EDOM.
(2) (har se`ir; Codex Vaticanus Assar; Codex Alexandrinus Seeir): A landmark on the boundary of Judah (Jos 15:10), not far from Kiriath-jearim and Chesalon.…
Seir
Rough; hairy. (1.) A Horite; one of the “dukes” of Edom (Gen. 36:20-30).
(2.) The name of a mountainous region occupied by the Edomites, extending along the eastern side of the Arabah from the south-eastern extremity of the Dead Sea to near the Akabah, or the eastern branch of the Red Sea. It was originally occupied by the Horites (Gen. 14:6), who were afterwards driven out by the Edomites (Gen. 32:3; 33:14, 16). It was allotted to the descendants of Esau (Deut. 2:4, 22; Josh. 24:4; 2 Chr. 20:10; Isa.…
(hairy, Shaggy), We have both "land of Seir," (Genesis 32:3; 36:50) and "Mount Seir." (Genesis 14:6) It is the original name of the mountain range extending along the east side of the valley of Arabah, from the Dead Sea to the Elanitic, Golf. The Horites appear to have been the chief of the aboriginal inhabitants, (Genesis 36:20) but it was ever afterward the possession of the Edomites, the descendants of Esau. The Mount Seir of the: Bible extended much farther south than the modern province, as is shown by the words of (2:1-8) It had the Arabah on the west, vs. 1 and 8; it extended as far south as the head of the Gulf of Akabah, ver. 8; its eastern border ran along the base of the mountain range where the plateau of Arabia…
1. A mountain of Judah, near Kirjath-jearim, Jos 15:10.
2. A Horite, one of the primitive rulers of the country south and southeast of the Dead Sea, Ge 36:20 De 2:12.
3. A mountainous tract lying between the southern extremity of the Dead Sea and the eastern gulf of the Red Sea. Mount Hor formed part of Seir, and is the only part that retains its original name. See IDUMEA.