Exodus 1:15 — Word Study
WLCוַיֹּ֙אמֶר֙ מֶ֣לֶךְ מִצְרַ֔יִם לַֽמְיַלְּדֹ֖ת הָֽעִבְרִיֹּ֑ת אֲשֶׁ֨ר שֵׁ֤ם הָֽאַחַת֙ שִׁפְרָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פּוּעָֽה׃
BSAThen the kingmelek [ruler, monarch] of EgyptMitsrayim [a country in northeastern Africa] saidʼâmar▸ to the HebrewʻIbrîy [a descendant of Eber, an Israelite] midwivesyâlad [women who assist in childbirth] whoseʼăsher names wereshêm [identities, designations] ShiphrahShiphrâh△ [fair, beautiful] andshênîy PuahPûwʻâh△ [one who breathes or speaks, a speaker]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| מֶ֣לֶךְ | [the] king of | Noun common, masculine singular construct |
| מִצְרַ֔יִם | Egypt | Noun proper |
| לַֽמְיַלְּדֹ֖ת | to the midwives | Preposition, verb piel participle (active) feminine plural |
| הָֽעִבְרִיֹּ֑ת | Hebrew | Particle, noun gentilic feminine plural absolute |
| אֲשֶׁ֨ר | who | Particle |
| שֵׁ֤ם | [the] name of | Noun common, masculine singular construct |
| הָֽאַחַת֙ | the one | Particle |
| שִׁפְרָ֔ה | [was] Shiphrah | Noun proper feminine |
| וְשֵׁ֥ם | and [the] name of | Conjunction, noun common masculine singular construct |
| הַשֵּׁנִ֖ית | the second | Particle |
| פּוּעָֽה׃ | [was] Puah | Noun proper feminine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah, |
| KJV | ¶ And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah: |
| ASV | And the king of Egypt spake to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah: |
| YLT | And the king of Egypt speaketh to the midwives, the Hebrewesses, (of whom the name of the one [is] Shiphrah, and the name of the second Puah), |
| WEB | The king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah, |
| BBE | And the king of Egypt said to the Hebrew women who gave help at the time of childbirth (the name of the one was Shiphrah and the name of the other Puah), |
Where they part company is מֶ֣לֶךְ — see How Translations Differ.
The verse consists of a main clause followed by a relative clause that provides additional information about the midwives.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
2 of 12 occur nowhere else in the Old Testament — words 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 — Exodus 1:15
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 — The Oppression of Israelgenerated
Exodus 1:15 introduces the king of Egypt's command to the Hebrew midwives, Shiphrah and Puah, amidst the harsh treatment of the Israelites. This directive reflects the broader context of oppression faced by the Hebrew people, as they are forced into hard labor and subjected to cruel orders regarding the lives of their newborns. The midwives' response to this command is pivotal in the narrative, showcasing their courage and fear of God, which is further elaborated in the following verses.
Cross References
The Key Word — מֶ֣לֶךְ, Me.lekhgenerated
The Hebrew word מֶ֫לֶךְ (melek) means 'king' and signifies a royal authority. It is a common noun in the masculine singular form, indicating the ruler of a territory, in this case, Egypt. The word appears frequently in the Bible, often in contexts relating to governance and authority, such as the kings of Israel.
In this verse, the king's role is central, as he issues a command that directly impacts the lives of the Hebrew midwives and their community. The use of this term underscores the power dynamics at play, as the king's authority is juxtaposed against the midwives' moral choices.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַיֹּ֙אמֶר֙, and he said, which governs the entire clause. The structure includes a subject noun phrase, מֶ֣לֶךְ מִצְרַ֔יִם (the king of Egypt), followed by a prepositional phrase indicating the addressees, לַֽמְיַלְּדֹ֖ת (to the midwives), and concludes with a relative clause describing their names.
The arrangement emphasizes the authority of the king and the specific individuals he addresses, highlighting the command's directness and urgency.
Septuagint Backgroundgenerated
The Septuagint translates מֶ֣לֶךְ as βασιλεὺς (basileus), which also means 'king' and carries similar connotations of authority and rule. This choice reflects the continuity of meaning across translations.
The use of μαίαις for מַיַלְּדֹת indicates a focus on the role of midwives, aligning with the Hebrew meaning but emphasizing their function in childbirth.
In plain words — the whole versegenerated
Exodus 1:15 shows the king of Egypt speaking to the Hebrew midwives, Shiphrah and Puah, giving them orders regarding the births of Hebrew children. This moment highlights the tension between the oppressive commands of the king and the moral decisions faced by the midwives.
Frequently Asked Questionsgenerated
The king commands the midwives to kill all male Hebrew babies at birth, allowing only female babies to live.
Shiphrah and Puah are the names of the Hebrew midwives mentioned in this verse, known for their bravery in defying the king's orders.
The names Shiphrah and Puah may reflect their roles and characteristics, with Shiphrah meaning 'fair' or 'beautiful' and Puah suggesting 'one who breathes or speaks.'
This verse sets the stage for the conflict between the Israelites and the Egyptians, highlighting the oppressive measures taken against the Hebrew people and the courageous acts of individuals like the midwives.
Reflection Questionsgenerated
- How can I stand up for what is right in the face of authority, like Shiphrah and Puah did?
- What can we learn from the courage of the midwives in this story?
- In what ways do I see authority being misused in today's world?
- How can I support those who are oppressed or marginalized in my community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 1:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king of Egypt spake to the Hebrew midwives,.... It is difficult to say who these midwives were, whether Egyptian or Hebrew women.
Read John Gill on Exodus 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah: The king of Egypt spake to the Hebrew midwives.
Read Robert Jamieson on Exodus 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Hebrew midwives; such as not only were employed about the Hebrew women, but were Hebrews themselves, not Egyptians, as some suppose; as may appear, 1. Because they are expressly called, not the midwives of the Hebrews, but the Hebrew midwives. 2. The Egyptian midwives would not willingly employ their time and pains among the meanest and poorest of servants, as these were. And if they were sent in design by the king, he had lost his end, which was to cover his cruelty with cunning, and to persuade the people that their death was not from his intention, but from the ellarices and dangers of child-bearing. 3. The Hebrew women, as they had doubtless midwives of their own, so they would…
Read Matthew Poole on Exodus 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 1:15 And the king of Egypt spake to the Hebrew midwives, of which the name of the one [was] Shiphrah, and the name of the other Puah:Ver. 15. To the Hebrew midwives.] In Egypt and Greece the midwives of old had their schools; and some of them were great writers. I know not whether the priests were then so officious to them as many are now among the Papists; who say they therefore study Albertus Magnus de secrelis mulierum, that they may advise the midwives: but I doubt it is for a worse purpose; to gratify and greaten those abominable lusts wherewith they are scalded.
Read John Trapp on Exodus 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The Hebrew midwives.—Or the midwives of the Hebrew women (ταῖςμαίαιςτῶνΈβραίων, LXX.). The Hebrew construction admits of either rendering. In favour of the midwives being Egyptians is the consideration that the Pharaoh would scarcely have expected Hebrew women to help him in the extirpation of the Hebrew race (Kalisch); against it is the Semitic character of the names—Shiphrah, “beautiful;” Puah, “one who cries out;” and also the likelihood that a numerous and peculiar people, like the Hebrews, would have accoucheurs of their own race.
Read Charles John Ellicott on Exodus 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Hebrew midwives] Shiphrah and Puah, who are here mentioned, were probably certain chiefs, under whom all the rest acted, and by whom they were instructed in the obstetric art. Aben Ezra supposes there could not have been fewer than five hundred midwives among the Hebrew women at this time, but that very few were requisite see proved on Exodus 1:19. See Clark on "Exodus 1:19".
Read AdamClarke on Exodus 1 →
CambridgeThe Cambridge Bible for Schools and Colleges15–22. The second measure. The Heb. midwives are commanded to slay all male infants that are born. V. 15 connects directly with v. 12.
Read Cambridge on Exodus 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleHebrew midwifes - Or “midwives of the Hebrew women.” This measure at once attested the inefficacy of the former measures, and was the direct cause of the event which issued in the deliverance of
Read Albert Barnes on Exodus 1 →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
Then the king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah,
The king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah,
Then the king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah,
The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah,
Tyndale line
¶ And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:
And the king of Egypt spake to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah:
And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:
And the king of Egypt spoke to the Hebrew midwives (of which the name of one was Shiphrah, and the name of the other Puah:)
Moreouer the King of Egypt commanded ye midwiues of the Ebrewe women, (of which the ones name was Shiphrah, and the name of the other Puah)
Strictly literal
And the king of Egypt spoke to the Hebrew midwives — of whom the name of the one was Shiphrah, and the name of the other was Puah —
And the king of Egypt speaketh to the midwives, the Hebrewesses, (of whom the name of the one [is] Shiphrah, and the name of the second Puah),
And the king of Egypt speaks to the midwives, the Hebrewesses (of whom the name of the first [is] Shiphrah, and the name of the second Puah),
And the king of Egypt said to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah;
Then the king of Egypt spoke to the Hebrew midwives; the name of the one was Shiphrah, and the other Puah.
From the Latin
And the king of Egypt spoke to the midwives of the Hebrews: of whom one was called Sephora, the other Phua,
Simplified
Then the king gave orders to the Hebrew midwives, Shiphrah and Puah.
And the king of Egypt said to the Hebrew women who gave help at the time of childbirth (the name of the one was Shiphrah and the name of the other Puah),
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 stating that the king of Egypt spoke to the Hebrew midwives, naming them Shiphrah and Puah. The Septuagint largely agrees with the Masoretic Text, matching 10 of the 12 words, though it has its own word order and articles. The Samaritan Pentateuch differs by using the terms 'מילדות' (bear) instead of 'מיילדות' (midwives) and 'עבריות' (Hebrew) instead of 'עברי' (Hebrew), which may reflect a slightly different understanding of the midwives' role. The Dead Sea Scrolls also show a variation, with six words present, but these words were supplemented by an editor, indicating a lack of complete preservation in that fragment.
וַיֹּ֙אמֶר֙ מֶ֣לֶךְ מִצְרַ֔יִם לַֽמְיַלְּדֹ֖ת הָֽעִבְרִיֹּ֑ת אֲשֶׁ֨ר שֵׁ֤ם הָֽאַחַת֙ שִׁפְרָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פּוּעָֽה׃
10 of the 12 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.
ויאמר מלך מצרים למילדות העבריות אשׁר שׁם האחת שׁפרה ושׁם השׁנית פועה
2 words differ from the Masoretic Text: מילדות (bear), עבריות (Hebrew)
[ויאמר] [מלך] [מצרים] [למילדת] [העברית] [אשר] שם האחת שפרה ושם השנית פועה
6 words on the leather — 6 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 Exodus 1:15
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
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…
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…
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Prep | V-Piel — Preposition · verb piel participle (active) feminine pluralHRd/Vprfpa
עִבְרִי (Ibriy) refers to a Hebrew or descendant of Eber, as noted in the entries. It serves both as a noun and an adjective, designating the patriarchs and the Israelites. The term is linked to the idea of being 'one from beyond,' and its first mention is in Genesis 14:13.
עִבְרִי adj. et n.gent. Hebrew
base
H5680 עִבְרִי Hebrew
5680 `Ibriy ib-ree'
patronymic from 5677; an Eberite (i.e. Hebrew) or descendant
of Eber:--Hebrew(-ess, woman).
see HEBREW for 05677
עִבְרִי (iv.ri) — Hebrew.
Someone descended from Heber (H2268)(?), first mentioned at Gen.14.13
Also named: Hebraios (Ἑβραῖος "Hebrew" G1445)
§ Hebrew = "one from beyond"
n pr
1) a designation of the patriarchs and the Israelites
adj
2) a designation of the patriarchs and the Israelites
Art | Ngfpa — Particle · noun gentilic feminine plural absoluteHTd/Ngfpa
Hebrew
A name applied to the Israelites in Scripture only by one who is a foreigner (Gen. 39:14, 17; 41:12, etc.), or by the Israelites when they speak of themselves to foreigners (40:15; Ex. 1:19), or when spoken of an contrasted with other peoples (Gen. 43:32; Ex. 1:3, 7, 15; Deut. 15:12). In the New Testament there is the same contrast between Hebrews and foreigners (Acts 6:1; Phil. 3:5).
This word first occurs as given to Abram by the Canaanites, (Genesis 4:13) because he had crossed the Euphrates. The name is also derived from Eber, "beyond, on the other side," Abraham and his posterity being called Hebrews in order to express a distinction between the races east and west of the Euphrates. It may also be derived from Heber , one of the ancestors of Abraham. (Genesis 10:24) The term Israelite was used by the Jews of themselves among themselves; the term Hebrew was the name by which they were known to foreigners. The latter was accepted by the Jews in their external relations; and after the general substitution of the word Jew, it still found a place in that marked and special feature of national contradistinction, the language.
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
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
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…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
HTd/Acfsa — ParticleHTd/Acfsa
wun.
See NUMBER.
שִׁפְרָה (Shiphrah) refers to a Hebrew midwife mentioned in Exodus 1:15. The name is associated with the meaning 'fair' and is linked to another entry, H8235. Shiphrah is noted for her role in defying Pharaoh's orders to kill Hebrew male infants.
שִׁפְרָה n.pr.f. Hebrew midwife, Ex 1:15 (E)
ref
H8236 שִׁפְרָה Hebrew midwife
8236 Shiphrah shif-raw'
the same as 8235; Shiphrah, an Israelitess:--Shiphrah.
see HEBREW for 08235
שִׁפְרָה (shiph.rah) — Shiphrah.
A woman living at the time of Egypt and Wilderness, only mentioned at Exo.1.15
§ Shiphrah = "fair"
one of the two Hebrew midwives who were ordered by Pharaoh to kill all the male children born to the Hebrews but who disobeyed
N-proper — Noun proper feminineHNpf
Shiphrah
Beauty, one of the Egyptian midwives (Ex. 1:15).
(brightness), (Exodus 1:15) the name of one of the two midwives of the Hebrews who disobeyed the command of Pharaoh to kill the mule children. vs. (Exodus 1:15-21) (B.C. 1570.)
handsome; trumpet; that does good
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/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…
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Art | Adj — ParticleHTd/Aofsa
פּוּעָה (Puw`ah) refers to a midwife mentioned in Exodus 1:15, where she is one of the two Hebrew midwives ordered by Pharaoh to kill male infants. The name is derived from an unused root meaning 'to glitter' or 'brilliancy,' suggesting a connotation of splendor.
פּוּעָה n.pr.f. a midwife Ex 1:15
ref
H6326 פּוּעָה a midwife
6326 Puw`ah poo-aw'
from an unused root meaning to glitter; brilliancy; Puah, an
Israelitess:--Puah.
פּוּעָה (pu.ah) — Puah.
A woman living at the time of Egypt and Wilderness, only mentioned at Exo.1.15
§ Puah = "splendid"
one of the 2 midwives of the Hebrews ordered by Pharaoh to kill all the male children born to Israel; time of Moses
N-proper — Noun proper feminineHNpf
Puah
Splendid. (1.) One of the two midwives who feared God, and refused to kill the Hebrew male children at their birth (Ex. 1:15-21).
(2.) A descendant of Issachar (Judg. 10:1).
(splendid). The father of Tola, a man of the tribe of Issachar and judge of Israel after Abimelech. (Judges 10:1) (B.C. 1211.) The son of Issachar, (1 Chronicles 7:1) elsewhere called Phuvah and Pua. One of the two midwives to whom Pharaoh gave instructions to kill the Hebrew male children at their birth. (Exodus 1:15) (B.C. 1571.)
mouth; corner; bush of hair
