Deuteronomy 33:6 — Word Study
WLCיְחִ֥י רְאוּבֵ֖ן וְאַל־ יָמֹ֑ת וִיהִ֥י מְתָ֖יו מִסְפָּֽר׃ ס
BSALet ReubenRᵉʼûwbên [the firstborn son of Jacob, ancestor of the tribe] livechâyâh▸ [have life, be revived] and notʼal [never, under no circumstances] diemûwth▸ [perish, cease to exist] norhâyâh▸ [not, lest] his menmath [a few men, a small number] be fewmiçpâr [small in number, limited]
| Greek | English | Parsing |
|---|---|---|
| יְחִ֥י | let him live | Verb, Qal, jussive third person masculine singular |
| רְאוּבֵ֖ן | Reuben | Noun proper masculine |
| וְאַל־ | and may not | Conjunction, particle |
| יָמֹ֑ת | he die | Verb, Qal, jussive third person masculine singular |
| וִיהִ֥י | and let it be | Conjunction, verb qal jussive third person masculine singular |
| מְתָ֖יו | men his | Noun common masculine plural construct, suffix |
| מִסְפָּֽר׃ ס | number | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let Reuben live and not die, nor his men be few.” |
| KJV | ¶ Let Reuben live, and not die; and let not his men be few. |
| ASV | Let Reuben live, and not die; Nor let his men be few. |
| YLT | Let Reuben live, and not die, And let his men be a number. |
| WEB | “Let Reuben live, and not die; Nor let his men be few.” |
| BBE | Let life not death be Reuben's, let not the number of his men be small. |
Where they part company is in the translations of יָמֹ֑ת — see How Translations Differ.
The sentence is structured with a main wish followed by two subordinate clauses, emphasizing the desire for life and continuity.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרְאוּבֵן
verbחָיָה
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 33:6
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 — Moses' Blessing to the Tribes of Israelgenerated
Deuteronomy 33:6 presents Moses' blessings to the tribes of Israel, where he specifically addresses Reuben, the firstborn son of Jacob. Moses expresses a desire for Reuben to live and thrive, emphasizing the importance of his descendants. This blessing reflects the significance of Reuben's role within the nation of Israel and the hope for a prosperous future for his tribe.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 49:3–4 | Reuben, you are my firstborn, my might, and the beginning of my strength, excelling in honor, excelling in power. |
| 2 | Numbers 32:31–32 | The Gadites and Reubenites replied, “As the LORD has spoken to your servants, so we will do. |
| 3 | Joshua 22:1–9 | Then Joshua summoned the Reubenites, the Gadites, and the half-tribe of Manasseh |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יְחִ֥י, ye.Chigenerated
The Hebrew verb חָיָה (chayah) means to live or have life, with implications of revival and sustenance. In this context, Moses is invoking a blessing for Reuben to enjoy life and vitality, which is crucial for the continuation of his lineage.
The jussive form indicates a wish or desire, emphasizing Moses' heartfelt plea for Reuben's well-being. This verb captures the essence of life and existence, highlighting the importance of Reuben's future and his role among the tribes.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses live for יְחִ֥י and die for יָמֹ֑ת.
Sentence Structuregenerated
The main verb יְחִ֥י governs the sentence, expressing a wish for Reuben's life. The structure includes a negative clause with אַל indicating a prohibition against death, followed by a clause regarding the number of his men.
The Hebrew word order places emphasis on Reuben's life first, highlighting the priority of this blessing.
Septuagint Backgroundgenerated
The Septuagint translates יְחִ֥י as ζήτω (zētō), meaning 'let him live.' This choice reflects a direct wish for life, aligning closely with the Hebrew intent.
The use of ἀποθανέτω for יָמֹ֑ת indicates a strong emphasis on the prohibition of death, mirroring the Hebrew structure.
In plain words — the whole versegenerated
Deuteronomy 33:6 shows Moses blessing Reuben, asking for him to live and not die, and wishing that his descendants would not be few. This reflects the importance of Reuben's lineage and role among the tribes of Israel.
Frequently Asked Questionsgenerated
Moses is expressing a desire for Reuben to have a long life and a prosperous future, emphasizing the importance of his descendants.
This phrase indicates a wish for Reuben's tribe to flourish and grow in number, ensuring their strength within Israel.
As the firstborn son of Jacob, Reuben holds a prominent position, and his blessing sets the tone for the blessings of the other tribes.
Moses' blessing seeks to overcome Reuben's previous transgressions, hoping for restoration and a positive legacy for his descendants.
Reflection Questionsgenerated
- In what ways can I seek to support and uplift those around me, like Moses did for Reuben?
- How can I ensure that my actions contribute to the well-being and growth of my community?
- What does it mean for me to 'live' fully in my own life, and how can I encourage others to do the same?
- How can I learn from Reuben's story to avoid pitfalls and strive for a positive legacy?
The early church on this verse — how the Fathers read it
Aphrahat the Persian Sage references this verse to argue for Reuben's absolution from past sins, highlighting the significance of Moses' blessing.
Moses wished by his priestly power to absolve Reuben from his transgression and sin, in that he had lain with Bilhah, his father’s concubine, so that when his brothers should rise, he might not be cut off from their number.Early Church Fathers on Deuteronomy 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 33:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet Reuben live, and not die,.... As a tribe, continue and not be extinct, though they should not excel, because of the sin of their progenitor; and it may have a special regard to the preservation
Read John Gill on Deuteronomy 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet Reuben live, and not die; and let not his men be few. Let Reuben live, and not die. Although deprived of the honour and privileges of primogeniture, he was still to hold rank as one of the tribes of Israel.
Read Robert Jamieson on Deuteronomy 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough Reuben deserve to be cut off, or greatly diminished and obscured, according to Jacob’ s prediction, ; yet God will spare them, and give them a name and portion among the tribes of Israel, and bless them with increase of their numbers.
Read Matthew Poole on Deuteronomy 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 33:6 Let Reuben live, and not die; and let [not] his men be few.Ver. 6. Let Reuben live, and not die.] Let him have a nail and a name in God’ s house, notwithstanding the heinousness of his sin, and the severity of Jacob’ s sentence.
Read John Trapp on Deuteronomy 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Let Reuben live, and not die.—“‘Live’ in this world.” says Rashi, “and ‘not die’ in the world to come.” That his misdeed should not be remembered (Genesis 35:22). Rashi also notices the juxtaposition of this record with the sentence, “the sons of Jacob were twelve.” Reuben was not cut off, but he was disinherited (1 Chronicles 5:1), and his father’s blessing had so much in it of disapproval, that Moses’ prayer for him was not unnecessary. And let not his men be few.—The sentence is difficult. The LXX. insert Simeon, “let Simeon be many in number.” But there is no need for this. The most terrible destruction ever wrought in Israel by the word of Moses came on Dathan and Abiram (who were…
Read Charles John Ellicott on Deuteronomy 33 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Let Reuben live, and not die] Though his life and his blessings have been forfeited by his transgression with his father's concubine, Genesis 49:3-4; and in his rebellion with Korah, Numbers 16:1-3, c., let him not become extinct as a tribe in Israel. "It is very usual," says Mr. Ainsworth, "in the Scripture, to set down things of importance and earnestness, by affirmation of the one part, and denial of the other Isaiah 38:1: Thou shalt die, and not live; Numbers 4:19: That they may live, and not die; Psalms 118:17: I shall not die, but live; Genesis 43:8: That we may live, and not die; Jeremiah 20:14: Cursed be the day - let not that day be blessed; 1 John 2:4: He is a liar, and…
Read AdamClarke on Deuteronomy 33 →
CambridgeThe Cambridge Bible for Schools and Colleges(2–9). Four Laws: Of Right to Enter the Congregation There shall not enter any eunuch (Deuteronomy 33:1); nor the son of an unlawful marriage, nor descendants (Deuteronomy 33:2); nor Ammonite, nor Moabite, nor descendants (Deuteronomy 33:3-6); but the third generation of Edomite or Egyptian may enter (Deuteronomy 33:7 f.).—These laws have negative openings like the preceding and like the series which follow in Deuteronomy 33:15-20 (Deuteronomy 33:16-21) after the interrupting law, Deuteronomy 33:9-14 (Deuteronomy 33:10-15); hence possibly their position just here. The form of address to Israel does not appear till Deuteronomy 33:4 a (Deuteronomy 33:5 a) where it is Pl., but in Deuteronomy…
Read Cambridge on Deuteronomy 33 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet not his men be few - literally, “a number,” i. e., “a small number,” such as could be easily counted (compare Genesis 34:30 note).
Read Albert Barnes on Deuteronomy 33 →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
Let Reuben live and not die, nor his men be few.”
“Let Reuben live, and not die; Nor let his men be few.”
Let Reuben live and not die, nor his men be few.”
May Reuben live and not die, and may his people multiply.
Tyndale line
¶ Let Reuben live, and not die; and let not his men be few.
Let Reuben live, and not die; Nor let his men be few.
Let Reuben live, and not die; Yet let his men be few.
Let Reuben live, and not die; and let not his men be few.
Let Reuben liue, and not die, though his men be a small nomber.
Strictly literal
Let Reuben live, and not die; And let his men be few.
Let Reuben live, and not die, And let his men be a number.
Let Reuben live, and not die, || And let his men be an [incalculable] number.
May Reuben live, and not die; and may not his men be few.
Let Reuben live and not die, but may his men be few.
From the Latin
Let Ruben live, and not die, and be he small in number.
Simplified
To Reuben he said, “May he live and not die, but may he only have a few men.”
Let life not death be Reuben's, let not the number of his men be small.
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 Septuagint, which matches all seven words. The Samaritan Pentateuch differs in three words, notably using ימות (die) and altering the phrase structure. The Dead Sea Scrolls show one word intact, with others partially restored or supplied, indicating a close relationship to the Masoretic Text.
יְחִ֥י רְאוּבֵ֖ן וְאַל־ יָמֹ֑ת וִיהִ֥י מְתָ֖יו מִסְפָּֽר׃ ס
7 of the 7 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.
יחי ראובן ואל ימות ויהי מאתו מספר
3 words differ from the Masoretic Text: ימות (die), מ (from), אתו (together with)
יחי ראובן [ואל] [ימת] [ויהי] [מתי׳ו] [מספר]
1 word on the leather — 1 partly restored, 5 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 33:6
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.
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
רְאוּבֵן (Reuben) refers to the eldest son of Jacob and Leah, meaning 'behold a son.' He is the ancestor of the tribe of Reuben, which is mentioned in the context of the Old Testament. The name is derived from the imperative of the verb for 'see' and the word for 'son.' Reuben is first mentioned in Genesis 29:32.
רְאוּבֵן 71 n.pr.m. Reuben
eldest son of Jacob and Leah
as name of clan or tribe
base
H7205 רְאוּבֵן Reuben
7205 R'uwben reh-oo-bane'
from the imperative of 7200 and 1121; see ye a son; Reuben, a
son of Jacob:--Reuben.
see HEBREW for 07200
see HEBREW for 01121
רְאוּבֵן (re.u.ven) — Reuben.
A man of the tribe of Reuben living at the time of the Patriarchs, first mentioned at Gen.29.32;
son of: Israel (H3478) and Leah (H3812);
brother of: Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Hanoch (H2585J), Pallu (H6396), Hezron (H2696) and Carmi (H3756)
§ Reuben = "behold a son"
1) the eldest son of Jacob by Leah
2) the tribe descended from Reuben
3) the territory inhabited by the tribe of Reuben
N-proper — Noun proper masculineHNpm
roo'-ben, ru'-ben (re'ubhen; Rhouben): The eldest son of Jacob, born to him by Leah in Paddan-aram (Ge 29:32).
1. Jacob's Oldest Son:
This verse seems to suggest two derivations of the name. As it stands in Massoretic Text it means "behold a son"; but the reason given for so calling him is "The Lord hath looked upon my affliction," which in Hebrew is ra'ah be`onyi, literally, "He hath seen my affliction." Of his boyhood we have only the story of the mandrakes (Ge 30:14). As the firstborn he should really have been leader among his father's sons. His birthright was forfeited by a deed of peculiar infamy (Ge 35:22), and as far as we know his tribe never took the lead in Israel. It is named first, indeed, in
Reuben
Behold a son!, the eldest son of Jacob and Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22, brought down upon him his dying father’s malediction (48:4). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (37:21,22). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (46:8) no further mention is made of Reuben beyond what is recorded in ch. 49:3,4.
(behold a son), Jacob’s firstborn Child, (Genesis 29:32) the son of Leah. (B.C. 1753.) The notices of the patriarch Reuben give, on the whole a favorable view of his disposition. To him and him alone the preservation of Joseph’s life appears to have been due and afterward he becomes responsible for his safety. (Genesis 37:18-30; 42:37) Of the repulsive crime which mars his history, and which turned the blessing of his dying father into a curse --his adulterous connection with Bilhah-- we know from the Scriptures only the fact. (Genesis 35:22) He was of an ardent, impetuous, unbalanced but not ungenerous nature; not crafty and cruel, as were Simeon and Levi, but rather, to use the metaphor of the dying patriarch, boiling up…
Behold, a son! The eldest son of Jacob and Leah, so-called in reference to the sentiment of his mother, "The Lord hath looked on my affliction," Ge 29:32. Reuben, having defiled his father’s concubine Bilhah, lost his birthright and all the privileges of primogeniture, the preeminence in the family being given to Judah, and the double portion to the two sons of Joseph, Ge 35:22 48:5 49:3,4,8,10 1Ch 5:1,2. He shared in his brother’s jealousy of Joseph, and yet interposed to save his life at Dothan with the design of restoring him privately to his father, Ge 37:18-30. See also his well-meant proposal in Ge 42:27. His…
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)
Conj | Part — Conjunction · particleHC/Tn
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-Juss-3ms — Conjunction · verb qal jussive third person masculine singularHC/Vqj3ms
מַת (mat) refers to a male or man, often used in both prose and poetry. The term emphasizes adult males and can imply a group of men, sometimes with less focus on gender. It is derived from a related word, but its usage is primarily in the plural form.
[מַת] n.m. male, man
males, men
usu. less emphasis on sex
elsewhere only poet.
base
H4962 [מַת] male, man
4962 math math
from the same as 4970; properly, an adult (as of full
length); by implication, a man (only in the plural):--+ few,
X friends, men, persons, X small.
see HEBREW for 04970
מַת (mat) — man.
1) male, man
1a) males, men
1b) few men (in prose)
1b1) less emphasis on sex
1c) men (poetic)
1c1) less emphasis on sex
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
מִסְפָּר (mispar) means 'number' or 'tale.' It can refer to definite or indefinite quantities, ranging from large to small. The word also encompasses concepts of narration and recounting. The entries consistently highlight its numerical and narrative aspects without significant disagreement.
מִסְפָּר 133 n.m. number, tale
base
H4557 מִסְפָּר number, tale
4557 micpar mis-pawr'
from 5608; a number, definite (arithmetical) or indefinite
(large, innumerable; small, a few); also (abstractly)
narration:--+ abundance, account, X all, X few, (in-)finite,
(certain) number(-ed), tale, telling, + time.
see HEBREW for 05608
מִסְפָּר (mis.par) — number.
1) number, tale
1a) number
1a1) number
1a2) innumerable (with negative)
1a3) few, numerable (alone)
1a4) by count, in number, according to number (with prep)
1b) recounting, relation
N-ms — Noun common · masculine singular absoluteHNcmsa
num'-ber:
I. NUMBER AND ARITHMETIC
II. NOTATION OF NUMBERS
1. By Words
2. By Signs
3. By Letters
III. NUMBERS IN OLD TESTAMENT HISTORY
IV. ROUND NUMBERS
V. SIGNIFICANT NUMBERS
1. Seven and Its Multiples
(1) Ritual Use of Seven
(2) Historical Use of Seven
(3) Didactic or Literary Use of Seven
(4) Apocalyptic Use of Seven
2. The Number Three
3. The Number Four
4. The Number Ten
5. The Number Twelve
6. Other Significant Numbers
VI. GEMATRIA
LITERATURE
I. Number and Arithmetic.
The system of counting followed by the Hebrews and the Semites generally was the decimal system, which seems to have been suggested by the use of the ten fingers. Hebrew had separate words only for the first nine units and for ten and its multiples. Of the sexagesimal system, which seems to have been introduced into Babylonia by the Sumerians and which, through its development there, has influenced the measurement of time and space in the…
Like most Oriental nations, it is probable that the Hebrews in their written calculations made use of the letters of the alphabet. That they did so in post-Babylonian times we have conclusive evidence in the Maccabaean coins; and it is highly probable that this was the ease also in earlier times. But though, on the one hand, it is certain that in all existing MSS of the Hebrew text of the Old Testament the numerical expressions are written at length, yet, on the other, the variations in the several versions between themselves and from the Hebrew text, added to the evident inconsistencies in numerical statement between certain passages of that text itself seems to prove that some shorter mode of writing was originally in vogue, liable to be misunderstood, and in fact misunderstood by copyists and translators. These variations appear to have proceeded from the alphabetic method of writing…
Isa 65:11. See GAD 3.
