Genesis 25:23 — Word Study
WLCוַיֹּ֨אמֶר יְהוָ֜ה לָ֗הּ שְׁנֵ֤י גוֹיִם֙ בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַעֲבֹ֥ד צָעִֽיר׃
BSAand [He]Yᵉhôvâh [Yehovah] to herʼâmar▸ Twoshᵉnayim [a pair, a dual nature] nationsgôwy [Gentile peoples, non-Hebrew communities] are in your wombbeṭen [belly, the seat of emotions and life] and twoshᵉnayim peopleslᵉʼôm [distinct communities, ləʾummîm] from within youmêʻeh will be separatedpârad▸ [divided, parted] ◂one peoplelᵉʼôm [a community, a nation] will be strongerʼâmats▸ [more courageous] ◂than the otherlᵉʼôm ◂and the olderrab [the elder, the firstborn] will serveʻâbad▸ [be in bondage, work for] the youngertsâʻîyr [the younger one, the lesser]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֨אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָ֜ה | Yahweh | Noun proper |
| לָ֗הּ | to her | Preposition, suffix |
| שְׁנֵ֤י | two | Adj |
| גוֹיִם֙ | nations | Noun common, masculine plural absolute |
| בְּבִטְנֵ֔ךְ | [are] in womb your | Preposition, noun common feminine singular construct, suffix |
| וּשְׁנֵ֣י | and two | Conjunction |
| לְאֻמִּ֔ים | peoples | Noun common, masculine plural absolute |
| מִמֵּעַ֖יִךְ | from inward parts your | Preposition, noun common masculine plural construct, suffix |
| יִפָּרֵ֑דוּ | they will separate | Verb, Niphal, imperfect third person masculine plural |
| וּלְאֹם֙ | and a people | Conjunction, noun common masculine singular absolute |
| מִלְאֹ֣ם | more than a people | Preposition, noun common masculine singular absolute |
| יֶֽאֱמָ֔ץ | it will be strong | Verb, Qal, imperfect third person masculine singular |
| וְרַ֖ב | and [the] great [one] | Conjunction |
| יַעֲבֹ֥ד | it will serve | Verb, Qal, imperfect third person masculine singular |
| צָעִֽיר׃ | [the] young [one] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and He declared to her: “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.” |
| KJV | And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. |
| ASV | And Jehovah said unto her, Two nations are in thy womb, And two peoples shall be separated from thy bowels: And the one people shall be stronger than the other people; And the elder shall serve the younger. |
| YLT | And Jehovah saith to her, 'Two nations [are] in thy womb, and two peoples from thy bowels are parted; and the [one] people than the [other] people is stronger; and the elder doth serve the younger.' |
| WEB | Yahweh said to her, “Two nations are in your womb. Two peoples will be separated from your body. The one people will be stronger than the other people. The elder will serve the younger.” |
| BBE | And the Lord said to her, Two nations are in your body, and two peoples will come to birth from you: the one will be stronger than the other, and the older will be the servant of the younger. |
Where they part company is in the rendering of גּוֹיִם — see How Translations Differ.
One main clause followed by multiple subordinate phrases detailing God's declaration.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 — Genesis 25:23
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 Birth of Esau and Jacobgenerated
Genesis 25:23 reveals God's declaration to Rebekah about the twins she is carrying. This statement not only announces their birth but also foretells the future conflict and distinction between the two nations that will arise from them. The context is significant as it sets the stage for the unfolding narrative of Jacob and Esau, which plays a crucial role in the history of Israel and its relationship with other nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 17:16 | And I will bless her and will surely give you a son by her. I will bless her, and she will be the mother of nations; kings of peoples will descend from her.” |
| 2 | Genesis 24:60 | And they blessed Rebekah and said to her, “Our sister, may you become the mother of thousands upon thousands. May your offspring possess the gates of their enemies.” |
| 3 | Genesis 25:27 | When the boys grew up, Esau became a skillful hunter, a man of the field, while Jacob was a quiet man who stayed at home. |
| 4 | Genesis 32:6 | When the messengers returned to Jacob, they said, “We went to your brother Esau, and now he is coming to meet you—he and four hundred men with him.” |
| 5 | Genesis 33:3 | But Jacob himself went on ahead and bowed to the ground seven times as he approached his brother. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — גּוֹיִם, go.yimgenerated
The word גּוֹי (goy) means 'nation' and is often used to refer to non-Hebrew peoples. The plural form גּוֹיִם (goyim) indicates multiple nations or peoples, emphasizing the distinction between them. This term is significant in the context of God's promise to Abraham regarding his descendants and their relationship with other nations.
In this verse, the use of גּוֹיִם highlights the broader implications of Rebekah's pregnancy, suggesting that the two nations will have distinct identities and destinies, which will be pivotal in the narrative of the Hebrew Bible.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of גּוֹיִם as 'nations'.
Sentence Structuregenerated
The finite verb וַיֹּ֨אמֶר (vai.Yo.mer), 'and He said,' governs the entire verse, with multiple clauses detailing what was said. The structure emphasizes the direct speech of God and the prophetic nature of the declaration.
The sentence is constructed with a main clause followed by several subordinate clauses that elaborate on the contents of God's message to Rebekah, highlighting the separation and strength of the nations.
Septuagint Backgroundgenerated
The Septuagint translates גּוֹיִם as ἔθνη (ethnē), which also means 'nations.' This choice reflects a consistent understanding of the term in both Hebrew and Greek contexts, emphasizing the identity of distinct peoples.
The use of ἔθνη in the Septuagint aligns with the broader biblical narrative of God's relationship with various nations, suggesting an inclusive view of God's plan for humanity.
In plain words — the whole versegenerated
Genesis 25:23 tells us that God spoke to Rebekah about the twins she was carrying. He revealed that two nations would come from her, indicating a future conflict. The older nation would serve the younger, which is a significant reversal of expectations in biblical narratives.
Frequently Asked Questionsgenerated
It means that the twins she is carrying, Esau and Jacob, will grow into two distinct nations with different destinies.
This statement indicates a reversal of the typical birthright tradition, where the older son usually receives the blessing and inheritance.
This prophecy sets the stage for the ongoing conflict between the descendants of Jacob (Israel) and Esau (Edom), which is a recurring theme in the biblical narrative.
The term 'nations' signifies that both Esau and Jacob will become founders of distinct peoples, highlighting God's plan for their future and the broader implications for Israel and its neighbors.
Reflection Questionsgenerated
- What does this passage teach us about God's sovereignty in shaping nations?
- How can we understand the dynamic between the older and younger in our own lives?
- In what ways do we see conflict arising from differences in identity today?
- How does this narrative encourage us to reflect on our own family dynamics and legacies?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on the duality within humanity and the historical implications for God's people.
I think that this can be said also of each of us as individuals that “two nations and two peoples are within you.” For there is a people of virtue within us, and there is no less a people of vice within us.Early Church Fathers on Genesis 25 →
We must now take a look at the history of the city of God, as it takes its course from this point on among the descendants of Abraham.Early Church Fathers on Genesis 25 →
How then do the wicked serve the good? As persecutors serve the martyrs; as a file or hammer, gold; as a mill, wheat; as ovens, the baking of bread: those are consumed, so that these may be baked.Early Church Fathers on Genesis 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 25:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord said unto her,.... Either by one or other of the above persons she acquainted with this affair, and entreated to seek the Lord for her; or by an impulse upon her own mind: two nations
Read John Gill on Genesis 25 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.
Read Robert Jamieson on Genesis 25 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord spoke, either by inward inspiration, in a dream or vision; or by the ministry of an angel or prophet. Two nations, i.e. the roots, heads, or parents of two distinct nations, one opposite to the other; the one blessed, the other cursed, namely, the Israelites and Edomites. Shall be separated; not only separated from thee, but one separated or greatly differing from the other in their frame of body, temper of mind, course of life, profession and practice of religion. The elder, or, the greater, namely Esau, who was, as older, so of a stronger constitution of body, and of greater power and dignity in the world than Jacob; and Esau’ s posterity were great princes for a long time, when…
Read Matthew Poole on Genesis 25 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 25:23 And the LORD said unto her, Two nations [are] in thy womb, and two manner of people shall be separated from thy bowels; and [the one] people shall be stronger than [the other] people; and the elder shall serve the younger.Ver. 23. And the Lord said unto her.] Either by an angel, or a prophet, or some divine answer in her own heart. Two nations are in thy womb.] So, what can a man "see in the Shulamite," in every sanctified soul, but "as it were the company of two armies"? Every good man is a divided man; every new man, two men.
Read John Trapp on Genesis 25 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) And the Lord said unto her.—Not by the mouth of Abraham, nor in a dream, but directly, as He spake of old to Adam and Eve. We read of no appearance, as in Genesis 17:1, nor must we invent one. The manner in which Jehovah thus spake has not been revealed, and it is enough for us to know that Jehovah did speak of old to men. The answer is in the form of poverty:— “Two nations are in thy womb; And two peoples from thy bowels shall be separated; And people shall be mightier than people; And the great shall serve the small.” The second line shows that even in their earliest childhood her sons would be unlike in character and unfriendly in disposition; upon this follows their development…
Read Charles John Ellicott on Genesis 25 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Two nations are in thy womb] "We have," says Bishop Newton, "in the prophecies delivered respecting the sons of Isaac, ample proof that these prophecies were not meant so much of single persons as of whole nations descended from them; for what was predicted concerning Esau and Jacob was not verified in themselves, but in their posterity. The Edomites were the offspring of Esau, the Israelites were of Jacob; and who but the Author and Giver of life could foresee that two children in the womb would multiply into two nations? Jacob had twelve sons, and their descendants were all united and incorporated into one nation; and what an overruling providence was it that two nations should…
Read AdamClarke on Genesis 25 →
CambridgeThe Cambridge Bible for Schools and Colleges23. And the Lord said] How the Divine answer was granted, whether by priest or soothsayer, by dream or by vision, we are not told. It is in the form of a rhythmic oracle, in four stichoi, or lines. The oracle proclaims, that (1) there are two children who shall be two nations; (2) from the first there shall be separation and discord between the two; (3) one shall overmaster the other; (4) the younger shall be the lord of the elder. The historic rivalry between Israel and Edom is thus prefigured. separated … bowels] The English is ambiguous, as in Galatians 1:15, “the good pleasure of God who separated me even from my mother’s womb.” The meaning is, “even from birth” the destinies of the two…
Read Cambridge on Genesis 25 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. The Lord said — Here, too, we have a poetic strain:Then said Jehovah to her, Two nations are in thy womb, And two peoples from thy bowels shall be separated.And people than people shall be
Read Daniel Denison Whedon on Genesis 25 →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
and He declared to her: “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.”
Yahweh said to her, “Two nations are in your womb. Two peoples will be separated from your body. The one people will be stronger than the other people. The elder will serve the younger.”
and He declared to her: “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.”
and the Lord said to her, “Two nations are in your womb, and two peoples will be separated from within you. One people will be stronger than the other, and the older will serve the younger.”
Tyndale line
And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.
And Jehovah said unto her, Two nations are in thy womb, And two peoples shall be separated from thy bowels: And the one people shall be stronger than the other people; And the elder shall serve the younger.
And the LORD said unto her, Two nations are in thy womb, And two peoples shall be separated even from thy bowels: And the one people shall be stronger than the other people; And the elder shall serve the younger.
And the LORD said to her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger than the other people; and the elder shall serve the younger.
And the Lord sayd to her, Two nations are in thy wombe, and two maner of people shalbe diuided out of thy bowels, and the one people shall be mightier then the other, and the elder shall serue the yonger.
Strictly literal
And Jehovah said to her, Two nations are in thy womb, And two peoples shall be separated from thy bowels; And one people shall be stronger than the other people, And the elder shall serve the younger.
And Jehovah saith to her, 'Two nations [are] in thy womb, and two peoples from thy bowels are parted; and the [one] people than the [other] people is stronger; and the elder doth serve the younger.'
And YHWH says to her, “Two nations [are] in your womb, and two peoples from your bowels are parted; and the [one] people is stronger than the [other] people; and the older serves the younger.”
And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and one people shall be stronger than the other people; and the elder shall serve the younger.
Yahweh said to her, “Two nations are in your womb, and two peoples will be separated from within you. One people will be stronger than the other, and the older will serve the younger.”
From the Latin
And he answering said: Two nations are in thy womb, and two peoples shall be divided out of thy womb, and one people shall overcome the other, and the elder shall serve the younger.
Simplified
“You have two nations inside you,” the Lord replied. “You're going to give birth to two peoples who will compete against each other. One will be stronger than the other; the older one will be the servant of the younger one.”
And the Lord said to her, Two nations are in your body, and two peoples will come to birth from you: the one will be stronger than the other, and the older will be the servant of the younger.
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 and the Septuagint agree closely, with only minor differences in word order. The Samaritan Pentateuch differs by using the word גוים instead of גוֹיִם, but the meaning remains consistent across these texts.
וַיֹּ֨אמֶר יְהוָ֜ה לָ֗הּ שְׁנֵ֤י גוֹיִם֙ בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַעֲבֹ֥ד צָעִֽיר׃
16 of the 16 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 יהוה לה שׁני גוים בבטנך ושׁני לאמים ממעיך יפרדו ולאם מלאם יאמץ ורב יעבד צעיר
1 word differs from the Masoretic Text: גוים (people)
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 Genesis 25:23
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
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbdc
too.
See NUMBER.
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2fs
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Conj | Adj — ConjunctionHC/Acbdc
too.
See NUMBER.
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
N-mp — Noun common · masculine plural absoluteHNcmpa
מֵעֶה (me`ah) refers to internal organs, particularly the intestines and belly. It is used in plural form and can denote various inward parts, including the womb and the seat of emotions. The term may also imply softness, reflecting a figurative sense of sympathy or emotional distress.
[מֵעֶה] n.m. only pl. internal organs, inward parts (intestines, bowels), belly
base
H4578 מֵעֶה only pl. internal organs, inward parts (intestines, bowels), belly
4578 me`ah may-aw'
from an unused root probably meaning to be soft; used only in
plural the intestines, or (collectively) the abdomen,
figuratively, sympathy; by implication, a vest; by extens. the
stomach, the uterus (or of men, the seat of generation), the
heart (figuratively):--belly, bowels, X heart, womb.
מֵעֶה (me.eh) — belly.
1) internal organs, inward parts, bowels, intestines, belly
1a) inward parts
1b) digestive organs
1c) organs of procreation, womb
1d) place of emotions or distress or love (fig.)
1e) external belly
Aramaic equivalent: me.ah (מְעָא "belly" H4577)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2fs
פָּרַד (parad) is a Hebrew verb meaning to divide or separate. It encompasses various forms, including making a separation and being divided. The entries detail its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from dividing to being separated.
[פָּרַד] vb. divide
Qal Pt. pass. divided
Niph.
divide, separate (intrans.)
be divided, separated
Pi. make a separation
Pu. Pt. divided
Hiph.
divide, separate
make a division, separation, between
Hithp. be divided, separated, from each other
base
H6504 פָּרַד divide .Pt. pass. divided
. . divide, separate (intrans.)
. be divided, separated
. make a separation
. Pt. divided
. . divide, separate
. make a division, separation, between
. be divided, separated, from each other
6504 parad paw-rad'
a primitive root; to break through, i.e. spread or separate
(oneself):--disperse, divide, be out of joint, part, scatter
(abroad), separate (self), sever self, stretch, sunder.
פָּרַד (pa.rad) — to separate.
1) to separate, divide
1a) (Qal) to divide
1b) (Niphal)
1b1) to divide, separate
1b2) to be divided, be separated
1c) (Piel) to be separated
1d) (Pual) to be divided
1e) (Hiphil)
1e1) to divide, separate
1e2) to make a division, make a separation
1f) (Hithpael) to be divided, be separated, get separated
Aramaic equivalent: be.dar (בְּדַר "to scatter" H0921)
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
sep'-a-rat: The translation of a number of Hebrew and Greek words, badhal (Le 20:24, etc.), and aphorizo (Mt 25:32, etc.), being the most common. "To separate" and "to consecrate" were originally not distinguished (e.g. Nu 6:2 margin), and probably the majority of the uses of "separate" in English Versions of the Bible connote "to set apart for God." But precisely the same term that is used in this sense may also denote the exact opposite (e.g. the use of nazar in Eze 14:7 and Zec 7:3).
See HOLINESS; NAZIRITE; SAINTS.
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אָמֵץ (amats) is a Hebrew verb meaning to be strong, bold, or alert. It encompasses a range of actions such as strengthening oneself, being determined, and exhibiting courage. The word can also imply making firm or obstinate. Various forms of the verb express different nuances, including the Qal (to be strong), Piel (to strengthen), and Hithpael (to make oneself alert).
[אָמֵץ] vb. be stout, strong, bold, alert
Qal
be strong
Imv. be bold
Pi.
make firm, strengthen
assure, secure for oneself
harden, make obstinate
Hithp.
strengthen oneself
confirm oneself in a purpose, be determined
make oneself alert, make haste
Hiph. exhibit strength, be strong
base
H553 אָמֵץ be stout, strong, bold, alert .. be strong
. Imv. be bold
. . make firm, strengthen
. assure, secure for oneself
. harden, make obstinate
. . strengthen oneself
. confirm oneself in a purpose, be determined
. make oneself alert, make haste
. exhibit strength, be strong
553 'amats aw-mats'
a primitive root; to be alert, physically (on foot) or
mentally (in courage):--confirm, be courageous (of good
courage, stedfastly minded, strong, stronger), establish,
fortify, harden, increase, prevail, strengthen (self), make
strong (obstinate, speed).
אָמֵץ (a.mats) — to strengthen.
1) to be strong, alert, courageous, brave, stout, bold, solid, hard
1a) (Qal) to be strong, brave, bold
1b) (Piel) to strengthen, secure (for oneself), harden (heart), make firm, make obstinate, assure
1c) (Hithpael) to be determined, to make oneself alert, strengthen oneself, confirm oneself, persist in, prove superior to
1d) (Hiphil) to exhibit strength, be strong, feel strong
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Conj | Adj — ConjunctionHC/Aamsa
wun.
See NUMBER.
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
צָעִיר (tsa`iyr) means little, insignificant, or young. It can refer to something that is small in size or number, as well as to youth or lower status. The entries consistently emphasize its meanings related to size and age, but do not indicate any significant disagreement among lexicons.
צָעִיר adj. little, insignificant, young
base
H6810 צָעִיר little, insignificant, young
6810 tsa`iyr tsaw-eer'
or tsanowr {tsaw-ore'}; from 6819; little; (in number) few;
(in age) young, (in value) ignoble:--least, little (one),
small (one), + young(-er, -est).
see HEBREW for 06819
צָעִיר (tsa.ir) — little.
1) little, insignificant, young
1a) little, insignificant
1b) insignificant, mean
1c) young, younger, youngest
Adj — AdjHAamsa
wun.
See NUMBER.
