Deuteronomy 28:27 — Word Study
WLCיַכְּכָ֨ה יְהוָ֜ה בִּשְׁחִ֤ין מִצְרַ֙יִם֙ וּבַטְּחֹרִ֔ים וּבַגָּרָ֖ב וּבֶחָ֑רֶס אֲשֶׁ֥ר לֹא־ תוּכַ֖ל לְהֵרָפֵֽא׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] will afflictnâkâh▸ [smite, strike] you with the boilsshᵉchîyn [inflamed spot, leprosy] of EgyptMitsrayim [a country in northeastern Africa] with tumorsʻôphel [hill, mound] and scabsgârâb [skin condition caused by itching] and itchchereç [skin disease] from whichʼăsher you cannotlôʼ [not able to] be curedrâphâʼ [healed, mended]
| Greek | English | Parsing |
|---|---|---|
| יַכְּכָ֨ה | he will strike you | Verb hiphil imperfect third person masculine singular, suffix |
| יְהוָ֜ה | Yahweh | Noun proper |
| בִּשְׁחִ֤ין | with [the] boil[s] of | Preposition, noun common masculine singular construct |
| מִצְרַ֙יִם֙ | Egypt | Noun proper |
| וּבַטְּחֹרִ֔ים | and with tumors | Conjunction, preposition, noun common masculine plural absolute |
| וּבַגָּרָ֖ב | and with eczema | Conjunction, preposition, noun common masculine singular absolute |
| וּבֶחָ֑רֶס | and with scabies | Conjunction, preposition, noun common masculine singular absolute |
| אֲשֶׁ֥ר | which | Particle |
| לֹא־ | not | Particle |
| תוּכַ֖ל | you will be able | Verb, Qal, imperfect second person masculine singular |
| לְהֵרָפֵֽא׃ | to be healed | Preposition, verb niphal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD will afflict you with the boils of Egypt, with tumors and scabs and itch from which you cannot be cured. |
| KJV | The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. |
| ASV | Jehovah will smite thee with the boil of Egypt, and with the emerods, and with the scurvy, and with the itch, whereof thou canst not be healed. |
| YLT | 'Jehovah doth smite thee with the ulcer of Egypt, and with emerods, and with scurvy, and with itch, of which thou art not able to be healed. |
| WEB | Yahweh will strike you with the boils of Egypt, with the tumors, with the scurvy, and with the itch, of which you can not be healed. |
| BBE | The Lord will send on you the disease of Egypt, and other sorts of skin diseases which nothing will make well. |
Where they part company is in the specific terms for the afflictions — see How Translations Differ.
The structure presents a main clause followed by several prepositional phrases detailing the afflictions, culminating in a relative clause that emphasizes the severity of the situation.






7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectיהוה
verbיָכֹל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
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 28:27
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 — Consequences of Disobediencegenerated
Deuteronomy 28:27 warns the people of Israel about the severe consequences of disobedience to God's commands. This verse specifically outlines the afflictions they will face, drawing a parallel to the plagues of Egypt, emphasizing that these physical ailments will be incurable. This section serves as a reminder of the covenant relationship between God and His people, where obedience brings blessings and disobedience leads to curses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:35 | The LORD will afflict you with painful, incurable boils on your knees and thighs, from the soles of your feet to the top of your head. |
| 2 | Exodus 9:9–11 | It will become fine dust over all the land of Egypt, and festering boils will break out on man and beast throughout the land.” |
| 3 | Exodus 15:26 | saying, “If you will listen carefully to the voice of the LORD your God, and do what is right in His eyes, and pay attention to His commands, and keep all His statutes, then I will not bring on you any of the diseases I inflicted on the Egyptians. For I am the LORD who heals you.” |
| 4 | 1 Samuel 5:6–9 | Now the hand of the LORD was heavy on the people of Ashdod and its vicinity, ravaging them and afflicting them with tumors. |
| 5 | Psalm 78:66 | He beat back His foes; He put them to everlasting shame. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יַכְּכָ֨ה, ya.ke.Khahgenerated
The verb יַכְּכָה (ya.ke.Khah) is a hiphil imperfect form, indicating that God will actively strike or afflict the people. It is derived from the root נָכָה (nakah), which means to smite or strike, and encompasses a range of actions from punishment to disease. This word is often used in contexts of divine judgment, highlighting the seriousness of the consequences for disobedience.
The use of the verb in this verse underscores God's role as the one who brings about these afflictions. The construction indicates a future action, emphasizing that these consequences will come if the people do not adhere to His commandments.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'The LORD will afflict you with the boils of Egypt, with tumors and scabs and itch from which you cannot be cured.' This wording is consistent across translations, including the KJV, ASV, and WEB, all of which maintain the same essential meaning.
Sentence Structuregenerated
The main verb יַכְּכָה (ya.ke.Khah) governs the clause, indicating that the LORD will be the subject performing the action of striking. The structure of the sentence presents a series of afflictions that follow, each introduced by a preposition, emphasizing the cumulative nature of the punishments.
The phrase structure is straightforward, with the subject followed by a series of prepositional phrases detailing the types of afflictions. This organization highlights the severity and variety of the conditions that the people will endure.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יַכְּכָה is rendered as σε (se), indicating a direct address to the people. This choice maintains the focus on the subject of the afflictions, emphasizing that they will be afflicted directly by God.
The Greek translation does not significantly alter the meaning but reinforces the personal nature of the afflictions as a direct consequence of disobedience.
In plain words — the whole versegenerated
Deuteronomy 28:27 states that God will bring upon the people severe afflictions similar to those experienced in Egypt. These include boils, tumors, and skin diseases that cannot be healed, serving as a warning about the consequences of disobedience to His commands.
Frequently Asked Questionsgenerated
It means that God will bring severe physical ailments upon the people as a consequence of their disobedience.
The verse mentions boils, tumors, scabs, and itch, indicating various skin diseases.
The inability to be cured emphasizes the severity of the afflictions as a form of divine judgment.
This verse draws a parallel to the plagues of Egypt, highlighting that the same God who afflicted the Egyptians will also afflict His own people if they disobey.
Reflection Questionsgenerated
- What are some ways I can remain obedient to God's commands to avoid such consequences?
- How do I understand the nature of God's judgment in my life today?
- In what areas do I need healing, and how can I seek God's help in those areas?
- How can I share the message of God's warnings and promises with others?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 28:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord will smite thee with the botch of Egypt,.... Which some understand of the leprosy, Of that sort of it called "elephantiasis", frequent among the Egyptians; [See comments on Leviticus 13:2].
Read John Gill on Deuteronomy 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. The botch of Egypt , [ shªchiyn (H7822)] - an inflamed ulceration.
Read Robert Jamieson on Deuteronomy 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 28:27 The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.Ver. 27. With the botch of Egypt,] i.e., With the leprosy called Elephantiasis, when the skin grows hard as the elephant’ s skin. This, saith one, was bred only about Nile, the river of Egypt.
Read John Trapp on Deuteronomy 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) The botch of Egypt.—The “boil,” with which the Egyptians were plagued (Exodus 9:9, &c.) is the same word. (See also 2 Kings 20:7; Job 2:7.) Rashi says of this boil, “It was very bad, being moist on the inside, and dry outside.” A learned Dalmatian Jew, with whom I have read this passage, tells me that he has seen many cases of this kind among the Hungarian and Polish Jews, and that it prevails among them, being traceable partly to their uncleanliness. Emerods—i.e., hœmorrhoids (as in 1 Samuel 5:6). The scab.—In Leviticus 21:20; Leviticus 22:22 “scurvy.” It would make both a priest and a victim unclean, and unfit for the service of Jehovah. The itch.—Here only. “A dry ulcer like a…
Read Charles John Ellicott on Deuteronomy 28 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. The Lord will smite thee with the botch] שחין shechin, a violent inflammatory swelling. In Job 2:7, one of the Hexapla versions renders it ελεφας, the elephantiasis, a disease the most horrid that can possibly afflict human nature. In this disorder, the whole body is covered with a most loathsome scurf; the joints are all preternaturally enlarged, and the skin swells up and grows into folds like that of an elephant, whence the disease has its name. The skin, through its rigidity, breaks across at all the joints, and a most abominable ichor flows from all the chinks, c. See an account of it in Aretaeus, whose language is sufficient to chill the blood of a maniac, could he attend to…
Read AdamClarke on Deuteronomy 28 →
CambridgeThe Cambridge Bible for Schools and Colleges27. the boil of Egypt] Cp. P, Exodus 9:9 with Driver’s note. One of the skin-diseases common in Egypt. Boil, Heb. sheḥ ?ξn; Eg. sḥ ?n, ‘an abscess.’ Some think of small-pox, others of elephantiasis. But it may be the bubonic plague; see next note. emerods] LXX ἕλκοςΑἰγ. εἰςτὴνἕδραν. Rather, as R.V. marg., tumours; Heb. ‘ophalim, swellings. Probably the buboes of the bubonic plague (so Macalister). On this see HGHL, 157 ff. scurvy] Heb. garab (Ar. garab = mange), Leviticus 21:20; Leviticus 22:22; LXX ψώραἀγρία, Vulg. scabies. ‘Favus’ (Macalister). itch] Heb. ḥ ?eres, Leviticus 21:20, LXX κνήφη, Vulg. prurigo.
Read Cambridge on Deuteronomy 28 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. The botch of Egypt — Probably the disease called elephantiasis. Comp. Exodus 9:9, where the Hebrew word is translated boil. This section (27-34) announces some further disasters that will follow upon disobedience.
Read Daniel Denison Whedon on Deuteronomy 28 →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
The LORD will afflict you with the boils of Egypt, with tumors and scabs and itch from which you cannot be cured.
Yahweh will strike you with the boils of Egypt, with the tumors, with the scurvy, and with the itch, of which you can not be healed.
The LORD will afflict you with the boils of Egypt, with tumors and scabs and itch from which you cannot be cured.
The Lord will afflict you with the boils of Egypt and with tumors, eczema, and scabies, all of which cannot be healed.
Tyndale line
The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.
Jehovah will smite thee with the boil of Egypt, and with the emerods, and with the scurvy, and with the itch, whereof thou canst not be healed.
The LORD shall smite thee with the boil of Egypt, and with the emerods, and with the scurvy, and with the itch, whereof thou canst not be healed.
The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, of which thou canst not be healed.
The Lord wil smite thee with the botch of Egypt, and with the emeroids, and with the skab, and with the itche, that thou canst not be healed.
Strictly literal
Jehovah will smite thee with the ulcers of Egypt, and with boils, and with the scab, and with the itch, whereof thou canst not be healed.
'Jehovah doth smite thee with the ulcer of Egypt, and with emerods, and with scurvy, and with itch, of which thou art not able to be healed.
YHWH strikes you with the ulcer of Egypt, and with lumps, and with scurvy, and with itch, of which you are not able to be healed.
The Lord will smite thee with the inflammatory disease of Egypt, and with the hemorrhoids, and with the scab, and with the itch, whereof thou shalt not be able to be healed.
Yahweh will attack you with the boils of Egypt and with ulcers, scurvy, and itch, from which you cannot be healed.
From the Latin
The Lord strike thee with the ulcer of Egypt, and the part of thy body, by which the dung is cast out, with the scab and with the itch: so that thou canst not be healed.
Simplified
The Lord will give you boils like he did to the Egyptians, with swellings and scabs and skin rashes that can't be cured.
The Lord will send on you the disease of Egypt, and other sorts of skin diseases which nothing will make well.
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 presents the verse as it stands, while the Septuagint largely agrees with the Hebrew wording. However, the Samaritan Pentateuch differs slightly, using the word 'יכך' (strike) instead of 'יַכְּכָה' and 'עפלים' (haemorrhoids) instead of 'טְחֹרִים' (tumors). The Dead Sea Scrolls reflect the Masoretic Text closely but have some words restored by an editor, indicating some textual transmission issues.
יַכְּכָ֨ה יְהוָ֜ה בִּשְׁחִ֤ין מִצְרַ֙יִם֙ וּבַטְּחֹרִ֔ים וּבַגָּרָ֖ב וּבֶחָ֑רֶס אֲשֶׁ֥ר לֹא־ תוּכַ֖ל לְהֵרָפֵֽא׃
10 of the 11 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.
יכך יהוה בשׁחין מצרים ובעפלים ובגרב ובחרס אשׁר לא תוכל להרפא
2 words differ from the Masoretic Text: יכך (strike), עפלים (haemorrhoid)
[יכ׳כה] [יהוה] [בשחין] [מצרים] [ובעפלים] [ובגרב] [ובחרס] [אשר] [לא] [תוכל] [להרפא]
nothing on the leather here — 11 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 28:27
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.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
שְׁחִין (shchiyn) refers to a boil or an inflamed spot, often associated with skin eruptions or ulcers. The term is linked to a root that likely means to burn, indicating inflammation. It can pertain to conditions affecting both humans and animals, including leprosy.
שְׁחִין n.m. boil, coll. eruption
base
H7822 שְׁחִין boil, coll. eruption
7822 shchiyn shekh-een'
from an unused root probably meaning to burn; inflammation,
i.e. an ulcer; --boil, botch.
שְׁחִין (she.chin) — boil.
1) boil, inflamed spot, inflammation, eruption
1a) of man, leprosy, of man and beast
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
טְחוֹר (tchor) refers to tumors, specifically those resulting from dysentery, such as hemorrhoids or piles. It is derived from a root meaning to burn, indicating inflammation. The term appears only in the plural form in the Old Testament.
[טְחוֹר] n.m. only pl. tumours, result of dysentery
base
H2914 [טְהוֹר] only pl. tumours, result of dysentery
2914 tchor tekh-ore'
from an unused root meaning to burn; a boil or ulcer (from
the inflammation), especially a tumor in the anus or pudenda
(the piles):--emerod.
טְחֹר (te.chor) — tumor.
tumours, haemorrhoids, piles
HC/Rd/Ncmpa — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
גָּרָב (garab) refers to an itch or scab, derived from a root meaning to scratch. The entries consistently describe it as related to skin conditions like scurf and scurvy, with no significant disagreement among lexicons.
גָּרָב n.[m.] itch, scab
base
H1618 גָּרָב itch, scab
1618 garab gaw-rawb'
from an unused root meaning to scratch; scurf (from
itching):--scab, scurvy.
גָּרָב (ga.rav) — scab.
itch, scab
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
חֶ֫רֶס (cherec) refers to both 'sun' and 'itch,' specifically an eruptive disease. The word is derived from a root meaning to scrape, which connects to the idea of an itch. It appears in Deuteronomy 28:27 in the context of a disease.
ref
H2775a חֶ֫רֶס sun H2775b חֶ֫רֶס an eruptive disease, itch
2775 cherec kheh'-res
or (with a directive enclitic) charcah (khar'- saw}; from an
unused root meaning to scrape; the itch; also (perhaps from
the mediating idea of 2777) the sun:--itch, sun.
see HEBREW for 02777
חֶ֫רֶס (che.res) — sun.
sun
חֶ֫רֶס (che.res) — itch.
itch, an eruptive disease
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
