Genesis 25:33 — Word Study
WLCוַיֹּ֣אמֶר יַעֲקֹ֗ב הִשָּׁ֤בְעָה לִּי֙ כַּיּ֔וֹם וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּמְכֹּ֥ר אֶת־ בְּכֹרָת֖וֹ לְיַעֲקֹֽב׃
BSASwear to me firstshâbaʻ [solemnly promise, make an oath] JacobYaʻăqôb [the son of Isaac and Rebekah] saidʼâmar▸ So [Esau] sworeshâbaʻ▸ [the twin brother of Jacob, to swear an oath, make a vow] and soldmâkar▸ [to give up ownership, transfer rights] himYaʻăqôb the birthrightbᵉkôwrâh [the rights and privileges of the firstborn, the firstborn's inheritance]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יַעֲקֹ֗ב | Jacob | Noun proper masculine |
| הִשָּׁ֤בְעָה | swear ! | Verb niphal imperative second person masculine singular, suffix |
| לִּי֙ | to me | Preposition, suffix |
| כַּיּ֔וֹם | as the day | Preposition, noun common masculine singular absolute |
| וַיִּשָּׁבַ֖ע | and he swore | Verb, Niphal, sequential imperfect third person masculine singular |
| ל֑וֹ | to him | Preposition, suffix |
| וַיִּמְכֹּ֥ר | and he sold | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| בְּכֹרָת֖וֹ | birthright his | Noun common feminine singular construct, suffix |
| לְיַעֲקֹֽב׃ | to Jacob | Preposition, noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Swear to me first,” Jacob said. So Esau swore to Jacob and sold him the birthright. |
| KJV | And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. |
| ASV | And Jacob said, Swear to me first; and he sware unto him: and he sold his birthright unto Jacob. |
| YLT | and Jacob saith, 'Swear to me to-day:' and he sweareth to him, and selleth his birthright to Jacob; |
| WEB | Jacob said, “Swear to me first.” He swore to him. He sold his birthright to Jacob. |
| BBE | And Jacob said, First of all give me your oath; and he gave him his oath, handing over his birthright to Jacob. |
Where they part company is in the interpretation of the oath and its implications — see How Translations Differ.
The sentence is structured around Jacob's command, with Esau's response and the subsequent action forming a clear narrative flow.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיַעֲקֹב
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 25:33
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 Sale of Esau's Birthrightgenerated
Genesis 25:33 describes a pivotal moment where Jacob convinces Esau to sell his birthright for a meal. This event highlights themes of value, impulsiveness, and the significance of the birthright in ancient Israelite culture. The surrounding verses illustrate the dynamics between the two brothers, setting the stage for later conflicts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 14:22 | But Abram replied to the king of Sodom, “I have raised my hand to the LORD God Most High, Creator of heaven and earth, |
| 2 | Genesis 24:3 | and I will have you swear by the LORD, the God of heaven and the God of earth, that you will not take a wife for my son from the daughters of the Canaanites among whom I am dwelling, |
| 3 | Mark 6:23 | And he swore to her, “Whatever you ask of me, I will give you, up to half my kingdom!” |
| 4 | Hebrews 6:16 | Men swear by someone greater than themselves, and their oath serves as a confirmation to end all argument. |
| 5 | Genesis 27:36 | So Esau declared, “Is he not rightly named Jacob? For he has cheated me twice. He took my birthright, and now he has taken my blessing.” Then he asked, “Haven’t you saved a blessing for me?” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הִשָּׁ֤בְעָה, hi.Sha.ve.'ahgenerated
The verb שָׁבַע (shaba`) means 'to swear' or 'to take an oath.' It indicates a serious commitment or promise, often invoking a higher power as witness. In this verse, it is in the imperative form, indicating Jacob's demand for a solemn promise from Esau.
The use of the imperative highlights the urgency and seriousness of the moment. Jacob is not merely asking; he is requiring an oath to ensure the transaction's binding nature. This reflects the cultural importance of oaths in agreements.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses swore for הִשָּׁ֤בְעָה.
Sentence Structuregenerated
The main verb וַיֹּ֣אמֶר (vai.Yo.mer), meaning 'and he said,' governs the sentence, indicating Jacob's speech. The structure emphasizes Jacob's authoritative role in the negotiation.
The sentence includes a sequence of actions: Jacob's demand, Esau's response, and the subsequent sale. This sequential structure reflects the unfolding drama of the moment.
Septuagint Backgroundgenerated
The Septuagint translates הִשָּׁ֤בְעָה as ὄμοσόν (omoson), which carries the same meaning of swearing an oath. This choice reinforces the seriousness of the agreement being made.
The consistency in translation highlights the importance of oaths in both Hebrew and Greek contexts, emphasizing the binding nature of such promises.
In plain words — the whole versegenerated
Genesis 25:33 shows Jacob asking Esau to swear an oath before selling his birthright. Esau agrees, emphasizing the moment's urgency and the value of the birthright in their culture.
Frequently Asked Questionsgenerated
To swear an oath means to make a solemn promise, often invoking God as a witness, which adds weight to the agreement.
The birthright carries the rights and privileges of the firstborn, including a double portion of inheritance and leadership in the family.
Esau's decision to sell his birthright for immediate satisfaction illustrates the dangers of impulsive choices over long-term benefits.
This transaction foreshadows the ongoing conflict between Jacob and Esau, influencing their descendants and the history of Israel.
Reflection Questionsgenerated
- What are some modern examples of people trading long-term benefits for short-term gains?
- How can I ensure that my commitments are taken seriously in my own life?
- In what ways do I value the 'birthrights' in my life, such as family, faith, or heritage?
- How can I learn from Esau's impulsiveness in my decision-making?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 25:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jacob said, swear unto me this day,.... For the more sure and certain confirmation of the bargain; and by this oath oblige himself to let him peaceably enjoy the birthright, nor seek to revoke
Read John Gill on Genesis 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. Jacob said, Swear to me this day.
Read Robert Jamieson on Genesis 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJacob acted subtlely in this affair; he knew that delays were dangerous; and Esau’ s consideration, or second thoughts, might have spoiled his bargain, and therefore he requires haste, as in the sale, so in his oath; wherein he addeth another sin, in hurrying his brother into an oath by precipitation, which neither his brother should have taken, nor Jacob should have advised him to take, without mature advice.
Read Matthew Poole on Genesis 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 25:33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.Ver. 33. Swear to me.] With fickle men, make all firm and fast. “ Quo teneam vultus mutantem Protea nodo?” - Horat. And he sold his birthright to Jacob.] And, with it, heaven also, as the Jerusalem Paraphrast addeth, whereof the birthright was a type and pledge. So his sin was in unthankfulness for such a dignity; in limiting it to this life; in selling it so very cheap; but especially, in his profane parting with a spiritual blessing for a temporal. Such a foolish bargain makes every impenitent person in the sale of his soul for a thing of nought; which Christ, who only went to…
Read John Trapp on Genesis 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersTHE TΤLDΤTH ISAAC (Genesis 25:19 to Genesis 35:29). THE BIRTH OF ISAAC’S SONS. Abraham begat Isaac—The Tτldτth in its original form gave probably a complete genealogy of Isaac, tracing up his descent to Shem, and showing thereby that the right of primogeniture belonged to him; but the inspired historian uses only so much of this as is necessary for tracing the development of the Divine plan of human redemption. The Syrian.—Really, the Aramean, or descendant of Aram. (See Genesis 10:22-23.) The name of the district also correctly is “Paddan-Ararn,” and so far from being identical with Aram-Naharaim, in Genesis 24:10, it is strictly the designation of the region immediately in the…
Read Charles John Ellicott on Genesis 25 →CambridgeThe Cambridge Bible for Schools and Colleges33. Swear to me] Jacob is acute enough to secure the solemn ratification of his brother’s act, done in the thoughtless moment of exhaustion. When Esau recovers his self-control, he will not be able to repudiate his action. this day] R.V. marg. rightly, first of all. Cf. Genesis 25:31.
Read Cambridge 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
“Swear to me first,” Jacob said. So Esau swore to Jacob and sold him the birthright.
Jacob said, “Swear to me first.” He swore to him. He sold his birthright to Jacob.
“Swear to me first,” Jacob said. So Esau swore to Jacob and sold him the birthright.
But Jacob said, “Swear an oath to me now.” So Esau swore an oath to him and sold his birthright to Jacob.
Tyndale line
And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.
And Jacob said, Swear to me first; and he sware unto him: and he sold his birthright unto Jacob.
And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.
And Jacob said, Swear to me this day; and he swore to him: and he sold his birth-right to Jacob.
Iaakob then said, Sweare to me euen now. And he sware to him, and solde his birthright vnto Iaakob.
Strictly literal
And Jacob said, Swear unto me now. And he swore unto him, and sold his birthright to Jacob.
and Jacob saith, 'Swear to me to-day:' and he sweareth to him, and selleth his birthright to Jacob;
And Jacob says, “Swear to me today”: and he swears to him, and sells his birthright to Jacob;
And Jacob said, Swear to me this day; and he swore unto him, and he sold his right of first-born unto Jacob.
Jacob said, “First swear to me,” so Esau swore an oath and in that way he sold his birthright to Jacob.
From the Latin
Jacob said: Swear therefore to me. Esau swore to him, and sold his first birthright.
Simplified
“First you have to swear to me,” Jacob demanded. So Esau swore an oath selling his rights of the firstborn to Jacob.
And Jacob said, First of all give me your oath; and he gave him his oath, handing over his birthright to Jacob.
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 largely agree, with 10 out of 11 words matching. The Samaritan Pentateuch differs in two words, using השׁבע (swear) and בכורתו (right of first-born), indicating a variation in wording but not in the overall meaning.
וַיֹּ֣אמֶר יַעֲקֹ֗ב הִשָּׁ֤בְעָה לִּי֙ כַּיּ֔וֹם וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּמְכֹּ֥ר אֶת־ בְּכֹרָת֖וֹ לְיַעֲקֹֽב׃
10 of the 11 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 יעקב השׁבע לי כיום וישׁבע לו וימכר את בכורתו ליעקב
2 words differ from the Masoretic Text: השׁבע (swear), בכורתו (right of first-born)
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 25:33
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
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Impv-2ms | Suff — Verb niphal imperative second person masculine singular · suffixHVNv2ms/Sh
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
מָכַר (makar) is a Hebrew verb meaning 'to sell.' It encompasses various forms, including selling merchandise, giving a daughter in marriage, or even selling oneself into slavery. The word appears in different grammatical forms, such as Qal (to sell), Niphal (to be sold), and Hithpael (to sell oneself). It reflects both literal and figurative senses of selling.
מָכַר vb. sell
Qal sell
Niph. be sold
Hithp. sell oneself as slave
base
H4376 מָכַר sell
4376 makar maw-kar'
a primitive root; to sell, literally (as merchandise, a
daughter in marriage, into slavery), or figuratively (to
surrender):--X at all, sell (away, -er, self).
מָכַר (ma.khar) — to sell.
1) to sell
1a) (Qal)
1a1) to sell
1a2) seller (participle)
1b) (Niphal)
1b1) to be sold
1b2) to sell oneself
1b3) to be given over to death
1c) (Hithpael) to sell oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
בְּכֹרָה (bekorah) refers to the right of the firstborn, encompassing both the firstborn of humans and animals. It signifies the concept of primogeniture or birthright. The term is derived from the feminine form of another Hebrew word related to firstlings, indicating its use in contexts discussing inheritance and familial rights.
בְּכֹרָה n.f. right of first-born
base
H1062 בְּכֹרָה right of firstborn
1062 bkowrah bek-o-raw'
or (short) bkorah {bek-o-raw'}; feminine of 1060; the
firstling of man or beast; abstractly
primogeniture:--birthright, firstborn(-ling).
see HEBREW for 01060
בְּכֹרָה (be.kho.rah) — birthright.
birthright, primogeniture, right of the first-born
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel