Exodus 5:20 — Word Study
WLCוַֽיִּפְגְּעוּ֙ אֶת־ מֹשֶׁ֣ה וְאֶֽת־ אַהֲרֹ֔ן נִצָּבִ֖ים לִקְרָאתָ֑ם בְּצֵאתָ֖ם מֵאֵ֥ת פַּרְעֹֽה׃
BSAWhen they leftyâtsâʼ [came out from, departed] PharaohParʻôh [the king of Egypt] they confrontedpâgaʻ▸ [met, encountered] MosesMôsheh [the Israelite leader] and AaronʼAhărôwn [the first high priest] who stoodnâtsab [stationed themselves, were waiting]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּפְגְּעוּ֙ | and they met | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| מֹשֶׁ֣ה | Moses | Noun proper masculine |
| וְאֶֽת־ | and the object marker | Conjunction, particle |
| אַהֲרֹ֔ן | Aaron | Noun proper masculine |
| נִצָּבִ֖ים | standing | Verb, Niphal, participle (active) masculine plural |
| לִקְרָאתָ֑ם | to meet them | Preposition, verb qal infinitive construct common, suffix |
| בְּצֵאתָ֖ם | when came out they | Preposition, verb qal infinitive construct common, suffix |
| מֵאֵ֥ת | from with | Preposition, preposition |
| פַּרְעֹֽה׃ | Pharaoh | Noun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When they left Pharaoh, they confronted Moses and Aaron, who stood waiting to meet them. |
| KJV | ¶ And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: |
| ASV | And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: |
| YLT | And they meet Moses and Aaron standing to meet them, in their coming out from Pharaoh, |
| WEB | They met Moses and Aaron, who stood along the way, as they came out from Pharaoh. |
| BBE | And they came face to face with Moses and Aaron, who were in their way when they came out from Pharaoh: |
Where they part company is in the rendering of the verb וַֽיִּפְגְּעוּ֙ — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases that provide context and detail about the confrontation.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּגַע
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 — Exodus 5:20
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 Confrontation After Pharaohgenerated
Exodus 5:20 describes a moment of tension where the Israelite foremen, after leaving Pharaoh, confront Moses and Aaron. This scene highlights the struggle of the Israelites under Pharaoh's oppressive rule and the challenges faced by their leaders, Moses and Aaron, as they seek to guide them towards freedom. The context shows the foremen's frustration and fear as they feel the weight of their burdens increase after speaking with Pharaoh.
Cross References
The Key Word — וַֽיִּפְגְּעוּ֙, vai.yif.ge.'Ugenerated
The verb פָּגַע (paga`) means to meet or encounter, which can occur by chance or intention. In this verse, it indicates a purposeful confrontation between the foremen and their leaders, Moses and Aaron.
This verb is in the Qal form, indicating a simple action, and is parsed as a sequential imperfect third person masculine plural. This shows that the action is ongoing and emphasizes the collective experience of the Israelite foremen as they engage with Moses and Aaron.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of וַֽיִּפְגְּעוּ֙ as they confronted, with the BSB, KJV, ASV, YLT, WEB, and BBE all using similar wording.
Sentence Structuregenerated
The main verb of the sentence is וַֽיִּפְגְּעוּ֙, and they met, which governs the rest of the sentence. The structure emphasizes the action of confronting as the focal point.
The sentence includes a series of noun phrases and prepositional phrases that clarify who is involved in the meeting and the context of their encounter, highlighting the foremen's direct action towards Moses and Aaron.
Septuagint Backgroundgenerated
The Septuagint translates וַֽיִּפְגְּעוּ֙ as συνήντησαν, meaning 'they met'. This choice indicates a straightforward translation that maintains the sense of a direct encounter.
This Greek term carries a similar meaning to the Hebrew, focusing on the act of coming together, which aligns with the context of confrontation in this narrative.
In plain words — the whole versegenerated
Exodus 5:20 recounts how the Israelite foremen, after leaving Pharaoh, confronted Moses and Aaron. They were frustrated and felt the burden of their labor increase after their meeting with Pharaoh, expressing their concerns to their leaders.
Frequently Asked Questionsgenerated
They confronted Moses and Aaron because they felt increased pressure after their meeting with Pharaoh and were frustrated with the situation.
In this context, 'to meet' implies a confrontation filled with tension and urgency, as the foremen express their grievances.
This verse highlights the struggles of the Israelites under Pharaoh's rule and sets the stage for Moses and Aaron's leadership challenges.
The foremen's reaction shows the human response to oppression and the complexities of leadership in times of distress.
Reflection Questionsgenerated
- How do I respond when faced with difficult leadership decisions?
- What can I learn from the foremen's confrontation with Moses and Aaron?
- In what ways can I support leaders who are facing challenges?
- How does this passage reflect the struggles of faith in difficult circumstances?
The early church on this verse — how the Fathers read it
The early church fathers referenced this passage to discuss the roles of Moses and Aaron as symbols of the law and the prophets, illustrating the conflict faced by God's people.
In Moses and Aaron the law and the prophets are prefigured. A sick soul often murmurs to itself against the sacred words. After it has begun to hear and follow the heavenly words, the opposition of the Egyptian king—that is,Early Church Fathers on Exodus 5 →
In Moses and Aaron the law and the prophets are prefigured. A sick soul often murmurs to itself against the sacred words. After it has begun to hear and follow the heavenly words, the opposition of the Egyptian king—that is,Early Church Fathers on Exodus 5 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 5:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they met Moses and Aaron,.... The officers of the children of Israel, who had been with their complaints to Pharaoh: who stood in the way as they came forth from Pharaoh; they, had placed
Read John Gill on Exodus 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: They met Moses ... The Lord look upon you, and judge.
Read Robert Jamieson on Exodus 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey, i.e. the officers who went to pour out their complaints to Pharaoh,
Read Matthew Poole on Exodus 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 5:20 And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:Ver. 20. And they met Moses.] How ready are we to mistake the grounds of our afflictions, and to cast them upon false causes! The Sareptan told the prophet that he had killed her son.
Read John Trapp on Exodus 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Who stood in the way.—Heb., in their way. The meaning is, that Moses and Aaron were “standing”—i.e., waiting to meet them, and know the result of their interview with the monarch.
Read Charles John Ellicott on Exodus 5 →CambridgeThe Cambridge Bible for Schools and Colleges20–21. On coming out from their audience with the Pharaoh, they meet Moses and Aaron; and blame them for being the cause of this aggravation of the people’s sufferings.
Read Cambridge on Exodus 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20, 21. The bastinadoed shoterim have now lost all faith in Moses and Aaron, for they feel that the yoke that was to have been broken is only tightened.
Read Daniel Denison Whedon on Exodus 5 →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
When they left Pharaoh, they confronted Moses and Aaron, who stood waiting to meet them.
They met Moses and Aaron, who stood along the way, as they came out from Pharaoh.
When they left Pharaoh, they confronted Moses and Aaron, who stood waiting to meet them.
When they went out from Pharaoh, they encountered Moses and Aaron standing there to meet them,
Tyndale line
¶ And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:
And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:
And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:
And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:
And they met Moses and Aaron, which stood in their way as they came out from Pharaoh,
Strictly literal
And they met Moses and Aaron, who stood there to meet them, as they came out from Pharaoh.
And they meet Moses and Aaron standing to meet them, in their coming out from Pharaoh,
And they meet Moses and Aaron standing to meet them in their coming out from Pharaoh,
And they met Moses and Aaron, standing in their way, as they came forth from Pharaoh.
They met Moses and Aaron, who were standing outside the palace, as they went away from Pharaoh.
From the Latin
And they met Moses and Aaron, who stood over against them as they came out from Pharao:
Simplified
They went over to Moses and Aaron who were waiting for them after their meeting with Pharaoh,
And they came face to face with Moses and Aaron, who were in their way when they came out from Pharaoh:
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 9 of the 10 words in this verse. The Samaritan Pentateuch differs by one word, using פני (face) instead of the phrasing in the Masoretic Text, but otherwise aligns with the same narrative.
וַֽיִּפְגְּעוּ֙ אֶת־ מֹשֶׁ֣ה וְאֶֽת־ אַהֲרֹ֔ן נִצָּבִ֖ים לִקְרָאתָ֑ם בְּצֵאתָ֖ם מֵאֵ֥ת פַּרְעֹֽה׃
9 of the 10 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.
ויפגעו את משׁה ואת אהרן נצבים לקראתם בצאתם מאת פני פרעה
1 word differs from the Masoretic Text: פני (face)
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 5:20
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.
פָּגַע (paga`) is a Hebrew verb meaning to meet or encounter, which can occur in various contexts such as kindness, hostility, or requests. It is built from a primitive root and includes nuances like making intercession or striking a boundary. The word appears in different forms, including Qal and Hiphil, indicating both simple and causative actions.
פָּגַע vb. meet, encounter, reach
Qal
meet, light upon
meet, with kindness
encounter with hostility, fall upon
encounter with request, entreat
strike, touch, of boundary
Hiph.
cause to light upon
cause one (acc.) to entreat
make entreaty; more gen. interpose
encounter with request, entreat
make attack
base
H6293 פָּגַע meet, encounter, reach .. meet, light upon
. meet, with kindness
. encounter with hostility, fall upon
. encounter with request, entreat
. strike, touch, of boundary
. . cause to light upon
. cause one (acc.) to entreat
. make entreaty; more gen. interpose
. encounter with request, entreat
. make attack
6293 paga` paw-gah'
a primitive root; to impinge, by accident or violence, or
(figuratively) by importunity:--come (betwixt), cause to
entreat, fall (upon), make intercession, intercessor, intreat,
lay, light (upon), meet (together), pray, reach, run.
פָּגַע (pa.ga) — to fall on.
1) to encounter, meet, reach, entreat, make intercession
1a) (Qal)
1a1) to meet, light upon, join
1a2) to meet (of kindness)
1a3) to encounter, fall upon (of hostility)
1a4) to encounter, entreat (of request)
1a5) to strike, touch (of boundary)
1b) (Hiphil)
1b1) to cause to light upon
1b2) to cause to entreat
1b3) to make entreaty, interpose
1b4) to make attack
1b5) to reach the mark
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
אַהֲרֹן (Aharon) refers to Aaron, the elder brother of Moses, from the tribe of Levi. He is first mentioned in Exodus 4:14 and is known as the first high priest. Aaron is the son of Amram and Jochebed, and he had four sons: Nadab, Abihu, Eleazar, and Ithamar. The name is of uncertain derivation but is associated with the meaning 'light bringer.'
אַהֲרֹן 346 n.pr.m. Aaron, elder brother of Moses
base
H175 אַהֲרֹן Aaron, elder brother of Moses
175 'Aharown a-har-one'
of uncertain derivation; Aharon, the brother of
Moses:--Aaron.
אַהֲרֹן (a.ha.ron) — Aaron.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472);
father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385)
Also named: Aarōn (Ἀαρών "Aaron" G0002)
§ Aaron = "light bringer"
brother of Moses, a Levite and the first high priest
N-proper — Noun proper masculineHNpm
ar'-un, sometimes pronounced ar'on ('aharon--Septuagint Aaron, meaning uncertain: Gesenius suggests "mountaineer"; Furst, "enlightened"; others give "rich," "fluent." Cheyne mentions Redslob's "ingenious conjecture" of ha-'aron--"the ark"--with its mythical, priestly significance, Encyclopedia Biblica under the word):
1. Family:
Probably eldest son of Amram (Ex 6:20), and according to the uniform genealogical lists (Ex 6:16-20; 1Ch 6:1-3), the fourth from Levi. This however is not certainly fixed, since there are frequent omissions from the Hebrew lists of names which are not prominent in the line of descent. For the corresponding period from Levi to Aaron the Judah list has six names (
Aaron
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to…
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when…
The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God,
נָצַב (natsab) is a Hebrew verb meaning to stand or take one's stand, with various applications including to be stationed, appointed, or established. It can refer to standing upright, setting up a pillar, or fixing a boundary. The entries highlight its use in different forms, such as Niphal and Hiphil, indicating both active and passive meanings.
[נָצַב] vb. Niph. take one's stand, stand
Niph.
station oneself, take one's stand, for definite purpose
stand = be stationed (by appointment, or in fulfillment of duty)
take an upright position, stand
be stationed = appointed over
Pt. as subst. deputy = prefect (as appointed, deputed)
stand firm
Hiph.
station, set
set up, erect pillar
cause to stand erect, waters
fix, establish boundary
Hoph. fixed, determined
base
H5324 נָצַב Niph. take one's stand, stand . . . station oneself, take one's stand, for definite purpose
. stand = be stationed (by appointment, or in fulfillment of duty)
. take an upright position, stand
. be stationed = appointed over
. Pt. as subst. deputy = prefect (as appointed, deputed)
. stand firm
. . station, set
. set up, erect pillar
. cause to stand erect, waters
. fix, establish boundary
. fixed, determined
5324 natsab naw-tsab'
a prim root; to station, in various applications (literally
or figuratively):--appointed, deputy, erect, establish, X
Huzzah (by mistake for a proper name), lay, officer, pillar,
present, rear up, set (over, up), settle, sharpen, establish,
(make to) stand(-ing, still, up, upright), best state.
נָצַב (na.tsav) — to stand.
1) to stand, take one's stand, stand upright, be set (over), establish
1a) (Niphal)
1a1) to station oneself, take one's stand
1a2) to stand, be stationed
1a3) to stand, take an upright position
1a4) to be stationed, be appointed
1a5) deputy, prefect, appointed, deputed (subst)
1a6) to stand firm
1b) (Hiphil)
1b1) to station, set
1b2) to set up, erect
1b3) to cause to stand erect
1b4) to fix, establish
1c) (Hophal) to be fixed, be determined, be stationary
V-Niphal — Verb · Niphal · participle (active) masculine pluralHVNrmpa
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
HR/Vqcc/Sp3mp — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR/R — Preposition · prepositionHR/R
The Hebrew word פַּרְעֹה (*par'oh*) means 'Pharaoh,' which is a title for Egyptian kings. It is derived from Egyptian and is commonly associated with various rulers mentioned throughout the Old Testament, including those during the time of the Patriarchs and the Divided Monarchy. The term translates to 'great house,' reflecting its significance in ancient Egypt.
פַּרְעֹה 275 n.m. Pharaoh, title of Egyptian kings
base
H6547 פַּרְעֹה Pharaoh, title of Egyptian kings
6547 Par`oh par-o'
of Egyptian derivation; Paroh, a general title of Egyptian
kings:--Pharaoh.
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.12.15
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.37.36
Also named: Pharaō (Φαραώ "Pharaoh" G5328)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.1.11
Also named: Pharaō (Φαραώ "Pharaoh" G5328H)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.3.10
Also named: Pharaō (Φαραώ "Pharaoh" G5328I)
§ Pharaoh = "great house"
N-proper — NounHNtmsa
fa'-ro, fa'-ra-o (par`oh; Pharao); Egyptian per aa, "great house"):em; the King James Version Pharacim): One of the families of temple-servants who returned with Zerubbabel (1 Esdras 5:31; not found in Ezra or Nehemiah).
1. The Use of Name in Egypt:
Many and strange differences of opinion have been expressed concerning the use of this name in Egypt and elsewhere, because of its importance in critical discussions (see below). Encyclopaedia Biblica says "a name given to all Egyptian kings in the Bible"; it also claims that the name could not have been received by the Hebrews before 1000 BC. HDB (III, 819) says that a letter was addressed to Amenhotep as "Pharaoh, lord of," etc. According to Winckler's theory of a North Arabian Musri, it was the Hebrews alone in ancient times who adopted the term Pharaoh from the Egyptians, the name not being found even in the Tell el-Amarna Letters or…
Pharaoh
The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”
(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or “shepherd kings.” The Egyptians called the nomad tribes of Syria Shasu, “plunderers,” their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of…
the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean ’the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: The Pharaoh of Abraham . (Genesis 12:15) --At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of…
Is properly an Egyptian word adopted into the Hebrew, and signifies king; so that when we find this name it means everywhere the king. Thus, also, Pharaoh Hophra is simply king Hophra.
Of the kings of Egypt, there are not less than twelve or thirteen mentioned in Scripture, all of whom bore the general title of Pharaoh, except four. Along with this title, two of them have also other proper names, Necho and Hophra. The following is their order. Some of them have been identified, by the labors of Champollion and others, with kings whose proper names we know from other sources, while others still remain in obscurity. Indeed, so brief, obscure, and conflicting are the details of Egyptian history and ancient chronology, which no name before that of Shishak can be regarded as identified beyond dispute.