Exodus 7:3 — Word Study
WLCוַאֲנִ֥י אַקְשֶׁ֖ה אֶת־ לֵ֣ב פַּרְעֹ֑ה וְהִרְבֵּיתִ֧י אֶת־ אֹתֹתַ֛י וְאֶת־ מוֹפְתַ֖י בְּאֶ֥רֶץ מִצְרָֽיִם׃
BSA◂But Iʼănîy [as the sovereign Lord] will hardenqâshâh▸ [make stubborn, strengthen] Pharaoh’sParʻôh [the king of Egypt] heartlêb [mind, will, and emotions] and though I will multiplyrâbâh [increase, abundantly perform] My signsʼôwth [miraculous tokens, wonders] and wondersmôwphêth [awe-inspiring miracles, marvelous deeds] in the landʼerets [territory, region] of EgyptMitsrayim [the country, its people]
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֥י | and I | Conjunction, pronoun |
| אַקְשֶׁ֖ה | I will make stubborn | Verb, Hiphil, imperfect first person common singular |
| אֶת־ | the object marker | Particle |
| לֵ֣ב | [the] heart of | Noun common, masculine singular construct |
| פַּרְעֹ֑ה | Pharaoh | Noun |
| וְהִרְבֵּיתִ֧י | and I will multiply | Verb, Hiphil, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| אֹתֹתַ֛י | signs my | Noun common feminine plural construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מוֹפְתַ֖י | wonders my | Noun common masculine plural construct, suffix |
| בְּאֶ֥רֶץ | in [the] land of | Preposition, noun common feminine singular construct |
| מִצְרָֽיִם׃ | Egypt | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I will harden Pharaoh’s heart, and though I will multiply My signs and wonders in the land of Egypt, |
| KJV | And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt. |
| ASV | And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt. |
| YLT | 'And I harden the heart of Pharaoh, and have multiplied My signs and My wonders in the land of Egypt, |
| WEB | I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt. |
| BBE | And I will make Pharaoh's heart hard, and my signs and wonders will be increased in the land of Egypt. |
Translations agree on the rendering of key phrases in this verse.
The main clause presents God's action, followed by a subordinate clause that introduces a contrast with Pharaoh's response.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲנִי
verbקָשָׁה
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 7:3
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 — God's Instructions to Mosesgenerated
Exodus 7:3 is part of God's conversation with Moses, where He instructs him on what to say to Pharaoh. God reveals His plan to harden Pharaoh's heart, which is crucial for demonstrating His power through signs and wonders. This passage sets the stage for the confrontation between Moses and Pharaoh, highlighting God's control over the situation and His purpose in delivering the Israelites from bondage in Egypt.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 4:21–29 | The LORD instructed Moses, “When you go back to Egypt, see that you perform before Pharaoh all the wonders that I have put within your power. But I will harden his heart so that he will not let the people go. |
| 2 | Exodus 4:7 | “Put your hand back inside your cloak,” said the LORD. So Moses put his hand back inside his cloak, and when he took it out, it was restored, like the rest of his skin. |
| 3 | Exodus 9:16 | But I have raised you up for this very purpose, that I might display My power to you, and that My name might be proclaimed in all the earth. |
| 4 | Exodus 11:9 | The LORD said to Moses, “Pharaoh will not listen to you, so that My wonders may be multiplied in the land of Egypt.” |
| 5 | Deuteronomy 4:34 | Or has any god tried to take as his own a nation out of another nation—by trials, signs, wonders, and war, by a strong hand and an outstretched arm, and by great terrors—as the LORD your God did for you in Egypt, before your eyes? |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — אַקְשֶׁ֖ה, 'ak.Shehgenerated
The verb קָשָׁה (qashah) is in the Hiphil stem, indicating causation — here, God is the one causing Pharaoh's heart to become stubborn. This word implies a deliberate action, emphasizing God's sovereignty in the narrative.
In this context, the hardening of Pharaoh's heart serves a dual purpose: it allows God to display His signs and wonders, and it also reflects Pharaoh's own obstinacy. The choice of this verb underlines the tension between divine action and human response.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations are consistent in rendering אַקְשֶׁ֖ה as I will harden, with the BSB, KJV, ASV, YLT, WEB, and BBE all agreeing on this point.
Sentence Structuregenerated
The finite verb אַקְשֶׁ֖ה governs the main clause, indicating God's action. This clause is followed by a noun phrase that specifies the object — Pharaoh's heart — and a second clause that describes God's additional action of multiplying signs and wonders.
The structure emphasizes God's sovereignty as the subject, with the actions directed towards Pharaoh and the land of Egypt, showcasing the unfolding drama of liberation.
Septuagint Backgroundgenerated
The Septuagint translates אַקְשֶׁ֖ה as σκληρυνῶ, which carries a similar meaning of hardening. This choice reflects the translators' understanding of God's active role in Pharaoh's obstinacy.
The Greek term suggests a strong, unyielding condition, aligning with the narrative's portrayal of Pharaoh's resistance to God's commands.
In plain words — the whole versegenerated
Exodus 7:3 explains that God will harden Pharaoh's heart and perform many signs and wonders in Egypt. This hardening is part of God's plan to demonstrate His power and lead the Israelites out of slavery.
Frequently Asked Questionsgenerated
It indicates that God is actively involved in the events, ensuring that Pharaoh's stubbornness will lead to the display of God's power through the plagues.
God hardens Pharaoh's heart to fulfill His purpose of demonstrating His might and to ensure that the Israelites are delivered from Egypt.
The signs and wonders refer to the miraculous acts God will perform, such as the plagues, which are meant to convince Pharaoh to let the Israelites go.
This verse sets the stage for the conflict between God and Pharaoh, highlighting the struggle for the Israelites' freedom and God's sovereignty over the situation.
Reflection Questionsgenerated
- In what ways can I recognize God's sovereignty in difficult situations in my life?
- How can I remain open to God's guidance, unlike Pharaoh, who hardened his heart?
- What signs of God's presence have I witnessed in my own life?
- How can I support others who may be resistant to God's call?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on God's hardening of Pharaoh's heart, discussing its implications for understanding divine sovereignty and human will.
God constantly says, “I will harden Pharaoh’s heart,” and gives the reason why he does this. He says, “I will harden Pharaoh’s heart and fulfill my signs and my portents in Egypt,” as if the hardening of Pharaoh’s heart were necessary so…Early Church Fathers on Exodus 7 →
I shall harden: not by being the efficient cause of his hardness of heart, but by permitting it; and by withdrawing grace from him, in punishment of his malice; which alone was the proper cause of his being hardened.Early Church Fathers on Exodus 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 7:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will harden Pharaoh's heart,.... [See comments on Exodus 4:21] and multiply my signs and my wonders in the land of Egypt; work one miracle and wonderful sign after another, until they are all
Read John Gill on Exodus 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. I will harden Pharaoh's heart.
Read Robert Jamieson on Exodus 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 7:3 And I will harden Pharaoh’ s heart, and multiply my signs and my wonders in the land of Egypt.Ver. 3. And I will harden.] The Dutch have a proverb, Quem Deus excaecaturus est, huic primum oculos claudit. When God will blind a man, he first closeth up his eyes.
Read John Trapp on Exodus 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I will harden Pharaoh’s heart.—See the comment on Exodus 4:21. My signs and my wonders.—“Signs” (‘othoth) were miracles done as credentials, to prove a mission (Exodus 4:8-9; Exodus 4:30). “Wonders” (môphôth) were miracles generally; niphle’oth, also translated” wonders” (Exodus 3:20), were miracles, wrought in the way of punishment. These last are called also shôphëtiin, “judgments.” (See Exodus 7:4.)
Read Charles John Ellicott on Exodus 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I will harden Pharaoh's heart] I will permit his stubbornness and obstinacy still to remain, that I may have the greater opportunity to multiply my wonders in the land, that the Egyptians may know that I only am Jehovah, the self-existent God. See Clarke on Exodus 4:21.
Read AdamClarke on Exodus 7 →CambridgeThe Cambridge Bible for Schools and Colleges3. And I (emph.) will harden, &c.] cf. Exodus 4:21 (E). Harden (ä÷ùä), as Psalms 95:8; but used only here of the hardening of Pharaoh’s heart. my signs and my portents] alluding, probably, partly to ‘portents’ (see on Exodus 4:21) performed as credentials (cf. v. 9), partly to the less severe plagues (cf. Exodus 11:10, in P).
Read Cambridge on Exodus 7 →Albert Barnes1798–1870Barnes' Notes on the BibleWonders - A word used only of portents performed to prove a divine interposition; they were the credentials of God’s messengers.
Read Albert Barnes on Exodus 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. And I will harden Pharaoh’s heart — At this stage of history Pharaoh had so far resisted the truth that God’s judgments but increased his obstinacy, and made him plunge into deeper and deeper rebellion.
Read Daniel Denison Whedon on Exodus 7 →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
But I will harden Pharaoh’s heart, and though I will multiply My signs and wonders in the land of Egypt,
I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.
But I will harden Pharaoh’s heart, and though I will multiply My signs and wonders in the land of Egypt,
But I will harden Pharaoh’s heart, and although I will multiply my signs and my wonders in the land of Egypt,
Tyndale line
And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.
And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.
And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.
And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt.
But I will harden Pharaohs heart, and multiplie my miracles and my wonders in the lande of Egypt.
Strictly literal
And I will render Pharaoh's heart obdurate, and multiply my signs and my wonders in the land of Egypt.
'And I harden the heart of Pharaoh, and have multiplied My signs and My wonders in the land of Egypt,
And I harden the heart of Pharaoh, and have multiplied My signs and My wonders in the land of Egypt,
And I will harden the heart of Pharaoh, and I will multiply my signs and my wonders in the land of Egypt.
But I will harden Pharaoh's heart, and I will display many signs of my power, many wonders, in the land of Egypt.
From the Latin
But I shall harden his heart, and shall multiply my signs and wonders in the land of Egypt,
Simplified
But I will give Pharaoh a stubborn attitude, and though I will perform many signs and wonders in Egypt, he won't listen to you.
And I will make Pharaoh's heart hard, and my signs and wonders will be increased in the land of Egypt.
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 aligns closely with the Septuagint, with most words matching in translation. The Samaritan Pentateuch differs slightly by using אתותי (my signs) instead of the Masoretic אֹתֹתַי.
The Dead Sea Scrolls show partial restoration but maintain the essence of the text, confirming the core message of God's actions towards Pharaoh.
וַאֲנִ֥י אַקְשֶׁ֖ה אֶת־ לֵ֣ב פַּרְעֹ֑ה וְהִרְבֵּיתִ֧י אֶת־ אֹתֹתַ֛י וְאֶת־ מוֹפְתַ֖י בְּאֶ֥רֶץ מִצְרָֽיִם׃
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.
ואני אקשׁה את לב פרעה והרביתי את אתותי ואת מופתי בארץ מצרים
1 word differs from the Masoretic Text: אתותי (sign)
ואני אקשה [את] [לב] [פרעה] [והרביתי] [את] [אותות׳י] [ואת] [מופת׳י] [בארץ] מצרים
2 words on the leather — 1 partly restored, 9 supplied entire by an editor.
[ואני] אקשה את לב פרעה [והרביתי] [את] אתת׳י [ואת] מופת׳י בארץ מצרים
6 words on the leather — 2 partly restored, 4 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 7:3
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
קָשָׁה (qashah) is a Hebrew verb meaning to be hard, severe, or fierce. It can describe difficulty or harshness in various contexts, including labor and obstinacy. The word has different forms, such as Qal (to be hard), Niphal (to be ill-treated), and Hiphil (to make difficult or burdensome).
[קָשָׁה] vb. be hard, severe, fierce
Qal
be hard, difficult
be hard, severe
Niph. hardly bestead, hard pressed
Pi. she made hard in her bearing (had severe labour)
Hiph.
make difficult, difficulty
make severe, burdensome, yoke imposed by king
make hard, stiff, stubborn, fig. of obstinacy
shew stubbornness
base
H7185 קָשָׁה be hard, severe, fierce .. be hard, difficult
. be hard, severe
. hardly bestead, hard pressed
. . make difficult, difficulty
. make severe, burdensome, yoke imposed by king
. . make hard, stiff, stubborn, fig. of obstinacy
. shew stubbornness
7185 qashah kaw-shaw'
a primitive root; properly, to be dense, i.e. tough or severe
(in various applications):--be cruel, be fiercer, make
grievous, be ((ask a), be in, have, seem, would) hard(-en,
(labour), -ly, thing), be sore, (be, make) stiff(-en,
(-necked)).
קָשָׁה (qa.shah) — to harden.
1) to be hard, be severe, be fierce, be harsh
1a) (Qal)
1a1) to be hard, be difficult
1a2) to be hard, be severe
1b) (Niphal)
1b1) to be ill-treated
1b2) to be hard pressed
1c) (Piel) to have severe labour (of women)
1d) (Hiphil)
1d1) to make difficult, make difficulty
1d2) to make severe, make burdensome
1d3) to make hard, make stiff, make stubborn
1d3a) of obstinacy (fig)
1d4) to show stubbornness
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
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
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
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…
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.
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
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
אוֹת (owth) means 'sign' and encompasses a range of meanings including a token, miracle, or omen. It can refer to distinguishing marks, banners, and memorials, as well as signs of divine presence or prophetic promises. The term is used in contexts related to covenants and changes in weather. Notably, it appears in Exodus 4:8.
אוֹת n.m. 79 Ex 4:8 (f. Jos 24:17) sign
sign, pledge, token
signs, omens promised by prophets as pledges of certain predicted events
sign, symbol of prophets
signs, miracles, as pledges or attestations of divine presence & interposition
signs, memorials
sign, pledge of covenant
ensigns, standards
signs, tokens of changes of weather & times
base
H226 אוֹת sign . sign, pledge, token
. signs, omens promised by prophets as pledges of certain predicted events
. sign, symbol of prophets
. signs, miracles, as pledges or attestations of divine presence & interposition
. signs, memorials
. sign, pledge of covenant
. ensigns, standards
. signs, tokens of changes of weather & times
226 'owth oth
probably from 225 (in the sense of appearing); a signal
(literally or figuratively), as a flag, beacon, monument,
omen, prodigy, evidence, etc.:--mark, miracle, (en-)sign,
token.
see HEBREW for 0225
אוֹת (ot) — sign: miraculous.
: miraculous
1) sign, signal
1a) a distinguishing mark
1b) banner
1c) remembrance
1d) miraculous sign
1e) omen
1f) warning
2) token, ensign, standard, miracle, proof
אוֹת (ot) — sign: indicator.
: 2_indicator
1) sign, signal
1a) a distinguishing mark
1b) banner
1c) remembrance
1d) miraculous sign
1e) omen
1f) warning
2) token, ensign, standard, miracle, proof
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
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
מוֹפֵת (mowpheth) refers to a wonder, sign, or portent, often associated with a display of God's power. It is derived from the concept of conspicuousness and can imply a miracle or token of a future event. The term captures the idea of something remarkable that signifies divine intervention.
מוֹפֵת n.m. wonder, sign, portent
wonder, as special display of God’s power
sign or token of future event
base
H4159 מוֹפֵת wonder, sign, portent
4159 mowpheth mo-faith'
or mopheth {mo-faith'}; from 3302 in the sense of
conspicuousness; a miracle; by implication, a token or
omen:--miracle, sign, wonder(-ed at).
see HEBREW for 03302
מוֹפֵת (mo.phet) — wonder.
1) wonder, sign, miracle, portent
1a) wonder (as a special display of God's power)
1b) sign, token (of future event)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
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…