Genesis 27:32 — Word Study
WLCוַיֹּ֥אמֶר ל֛וֹ יִצְחָ֥ק אָבִ֖יו מִי־ אָ֑תָּה וַיֹּ֕אמֶר אֲנִ֛י בִּנְךָ֥ בְכֹֽרְךָ֖ עֵשָֽׂו׃
BSABut his fatherʼâb [parent, ancestor] IsaacYitschâq [he laughs, son of Abraham] repliedʼâmar▸ Whomîy [what person, which one] are youʼattâh [the one speaking] Iʼănîy [myself, the speaker] am EsauʻÊsâv [hairy, rough] your firstbornbᵉkôwr [belonging to you, preeminent, eldest] sonbên [child, descendant] he answeredʼâmar▸ [responded, spoke]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| ל֛וֹ | to him | Preposition, suffix |
| יִצְחָ֥ק | Isaac | Noun proper masculine |
| אָבִ֖יו | father his | Noun common masculine singular construct, suffix |
| מִי־ | who? | Pronoun |
| אָ֑תָּה | [are] you | Pronoun |
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֲנִ֛י | I | Pronoun |
| בִּנְךָ֥ | [am] son your | Noun common masculine singular construct, suffix |
| בְכֹֽרְךָ֖ | firstborn your | Noun common masculine singular construct, suffix |
| עֵשָֽׂו׃ | Esau | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But his father Isaac replied, “Who are you?” “I am Esau, your firstborn son,” he answered. |
| KJV | And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau. |
| ASV | And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy first-born, Esau. |
| YLT | And Isaac his father saith to him, 'Who [art] thou?' and he saith, 'I [am] thy son, thy first-born, Esau;' |
| WEB | Isaac his father said to him, “Who are you?” He said, “I am your son, your firstborn, Esau.” |
| BBE | And Isaac his father said to him, Who are you? And he said, I am your oldest son, Esau. |
Where they part company is in the choice of verbs used for Isaac's and Esau's responses.
The sentence features one main clause followed by two subordinate clauses, creating a clear dialogue structure.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאַתָּה
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 27:32
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 Deception of Isaacgenerated
Genesis 27:32 captures a pivotal moment where Isaac, deceived by his son Jacob disguised as Esau, questions his identity. This scene unfolds within the broader narrative of family dynamics and the struggle for blessing and inheritance, reflecting themes of deception and familial conflict.
Cross References
The Key Word — וַיֹּ֥אמֶר, vai.Yo.mergenerated
The verb אָמַר (amar) means 'to say' or 'to speak.' It is a common Hebrew verb used in various contexts, including commands and promises. In this verse, it indicates Isaac's inquiry and Esau's response, highlighting the act of communication between father and son.
The parsing as a sequential imperfect third person masculine singular suggests an ongoing action of speaking, emphasizing the moment's immediacy and importance in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study references the Berean Standard Bible, which uses replied for Isaac's response and answered for Esau's claim.
Sentence Structuregenerated
The finite verb וַיֹּ֥אמֶר governs the entire sentence, with two clauses following: Isaac's question and Esau's response. The structure emphasizes the direct interaction between the two characters.
The word order places Isaac's inquiry first, establishing the context of the dialogue and the tension in the scene.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֥אמֶר as εἶπεν, which also means 'he said.' This choice aligns closely with the Hebrew meaning, preserving the straightforward nature of the dialogue.
The translation reflects a direct correspondence, maintaining the focus on the act of speaking in this critical moment.
In plain words — the whole versegenerated
Genesis 27:32 shows Isaac asking who is speaking, to which Esau responds that he is Isaac's firstborn son. This exchange highlights the tension and deception present in the family dynamics.
Frequently Asked Questionsgenerated
Isaac's question indicates his uncertainty about the identity of the person before him, showcasing the tension in the narrative.
Esau claims to be the firstborn to assert his right to the blessing that Isaac is about to give.
The firstborn holds a special status and inheritance rights, making Esau's claim crucial to the family dynamics.
This verse is part of the larger narrative of Jacob and Esau, highlighting themes of deception, identity, and familial conflict.
Reflection Questionsgenerated
- What does this exchange teach us about the importance of identity within families?
- How do we see themes of deception play out in our own lives or communities?
- In what ways can we honor our family relationships despite conflicts?
- What lessons can we learn from Isaac's response to Esau's claim?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 27:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Isaac his father said unto him, who [art] thou?.... Hearing another voice more like Esau's than what he had heard before surprised him, and therefore in haste puts this question: and he said, I
Read John Gill on Genesis 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting. Esau ... came in from his hunting.
Read Robert Jamieson on Genesis 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 27:32 And Isaac his father said unto him, Who [art] thou? And he said, I [am] thy son, thy firstborn Esau.Ver. 32. Thy firstborn Esau.] But have you forgot that you sold your first birthright to your brother Jacob, who now hath outwitted you?
Read John Trapp on Genesis 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersG: UPON THE OF JACOB’S LIFE (Genesis 27) The elaborate calculations of Lightfoot, and most Jewish and Christian commentators, intended to show that when Jacob set out upon his journey to Haran, he and Esau were each about 77 years of age, and Isaac their father about 137, though based apparently upon the letter of Scripture, are so contrary to its facts that evidently there must be some error in them. Fortunately there are several dates which are open to no doubt, and if we start with these, it may prove not Impossible to arrive at more trustworthy conclusions. When, then, Jacob went down into Egypt, he was 130 years of age (Genesis 46:9), and as Joseph when he “stood before Pharaoh” was 30…
Read Charles John Ellicott on Genesis 27 →CambridgeThe Cambridge Bible for Schools and Colleges32. thy son, thy firstborn, Esau] For this triple emphasis, cf. Genesis 22:2. Esau answers, as if he were surprised that Isaac should have asked who he was, or possibly at the agitated manner of the questioner.
Read Cambridge on Genesis 27 →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 his father Isaac replied, “Who are you?” “I am Esau, your firstborn son,” he answered.
Isaac his father said to him, “Who are you?” He said, “I am your son, your firstborn, Esau.”
But his father Isaac replied, “Who are you?” “I am Esau, your firstborn son,” he answered.
His father Isaac asked, “Who are you?” “I am your firstborn son,” he replied, “Esau!”
Tyndale line
And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau.
And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy first-born, Esau.
And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn, Esau.
And Isaac his father said to him, Who art thou? And he said, I am thy son, thy first-born Esau.
But his father Izhak sayde vnto him, Who art thou? And he answered, I am thy sonne, euen thy first borne Esau.
Strictly literal
And Isaac his father said to him, Who art thou? And he said, I am thy son, thy firstborn, Esau.
And Isaac his father saith to him, 'Who [art] thou?' and he saith, 'I [am] thy son, thy first-born, Esau;'
And his father Isaac says to him, “Who [are] you?” And he says, “I [am] your son, your firstborn, Esau”;
And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy first-born, Esau.
Isaac his father said to him, “Who are you?” He said, “I am your son, your firstborn, Esau.”
From the Latin
And Isaac said to him: Why! who art thou? He answered: I am thy firstborn son Esau.
Simplified
“Who are you?” Isaac asked him. “I'm your son, your firstborn son, Esau,” he replied.
And Isaac his father said to him, Who are you? And he said, I am your oldest son, Esau.
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 in the wording of this verse, with all words matched. The Samaritan Pentateuch differs by including the word אליו (to him), indicating a slight variation in the phrasing but not in the overall meaning.
וַיֹּ֥אמֶר ל֛וֹ יִצְחָ֥ק אָבִ֖יו מִי־ אָ֑תָּה וַיֹּ֕אמֶר אֲנִ֛י בִּנְךָ֥ בְכֹֽרְךָ֖ עֵשָֽׂו׃
11 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 אליו יצחק אביו מי אתה ויאמר אני בנך בכרך עשׂו
1 word differs from the Masoretic Text: אליו (to)
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 27:32
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
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
יִצְחָק (Yitschaq) refers to Isaac, the son of Abraham and Sarah, whose name means 'he laughs.' The entries indicate that he is a significant figure in the Old Testament, mentioned first in Genesis 17:19, and is the father of Jacob and Esau. The word is built from the root associated with laughter or mockery.
יִצְחָק 108, יִשְׂחָק 4 n.pr.m. Isaac, son of Abr. and Sarah (he laugheth)
base
H3327 יִצְחָק, יִשְׂחָק Isaac, son of Abr. and Sarah (he laugheth)
3327 Yitschaq yits-khawk'
from 6711; laughter (i.e. mochery); Jitschak (or Isaac), son
of Abraham:--Isaac. Compare 3446.
see HEBREW for 06711
see HEBREW for 03446
יִצְחָק (yits.chaq) — Isaac.
A man living at the time of the Patriarchs, first mentioned at Gen.17.19;
son of: Abraham (H0085) and Sarah (H8283);
half-brother of: Ishmael (H3458), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); married to Rebekah (H7259);
father of: Esau (H6215) and Israel (H3478)
§ Isaac = "he laughs"
son of Abraham by Sarah his wife and father of Jacob and Esau
N-proper — Noun proper masculineHNpm
i'-zak:oIT- (CS:HebrewIT+`iruIT-/CS): Eldest son of Caleb (1Ch 4:15); probably to be read Ir, the syllable "-u" being the conjunction "and" belonging to the following word.
I. NAME
1. Root, Forms, Analogues
2. Implication
II. FAMILY AND KINDRED
1. Birth and Place in the Family
2. Relation to the Religious Birthright
3. Significance of Marriage
III. STORY OF LIFE
1. Previous to Marriage
2. Subsequent to Marriage
IV. BIBLICAL REFERENCES
1. In the Old Testament
2. In the New Testament
V. VIEWS OTHER THAN THE HISTORICAL
I. Name.
1. Root, Forms and Analogues:
This name has the double spelling, yitschaq, and yitschaq (Isaak), corresponding to the two forms in which appears the root meaning "to laugh"--a root that runs through nearly all the Semitic languages. In Hebrew both tsachaq and sachaq have their cognate nouns, and signify, in the simple stem, "to…
Isaac
Laughter. (1) Israel, or the kingdom of the ten tribes (Amos 7:9, 16).
(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Gen. 21:1-3). He was circumcised when eight days old (4-7); and when he was probably two years old a great feast was held in connection with his being weaned.
The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Gen. 22). (See ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Gen. 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (25:7-11), where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favourite son…
(laughter), the son whom Sara bore to Abraham, in the hundredth year of his age, at Gerar. (B.C. 1897.) In his infancy he became the object of Ishmael’s jealousy; and in his youth the victim, in intention, of Abraham’s great sacrificial act of faith. When forty years old he married Rebekah his cousin, by whom, when he was sixty, he had two sons, Esau and Jacob. Driven by famine to Gerar, he acquired great wealth by his flocks but was repeatedly dispossessed by the Philistines of the wells which he sunk at convenient stations. After the deceit by which Jacob acquired his father’s blessing Isaac sent his son to seek a wife in Padan-aram; and all that we know of him during the last forty-three years of his life in that he saw that GOD, with a large and prosperous family, return to him at Hebron. (Genesis 36:27) before he died there, at…
Laughter, Ge 17:17 18:12 21:6, one of the patriarchal ancestors of the Hebrew nation and of Christ, son of Abraham and Sarah, B. C. 1896-1705. His history is related in Ge 21:1-34 24:1-28:22 35:27-29. He is memorable for the circumstances attending his birth, as a child of prophecy and promise, in the old age of his parents. Even in childhood he was the object of dislike to his brother Ishmael, son of the bondwoman; and in this, a type of all children of the promise, Ga 4:29. Trained in the fear of God to early manhood, he showed a noble trust and obedience in his conduct during that remarkable trail of faith which established Abraham as the "father of the faithful;" and in his meek submission to all the will of God…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
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
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)
Pron — PronounHPp1bs
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
עֵשָׂו (Esav) refers to Esau, the hairy eldest son of Isaac and Rebekah, and the twin brother of Jacob. He is noted for selling his birthright for food and is considered the progenitor of the Arab peoples. The name is also associated with Edom, and the entries indicate that it derives from a root meaning 'rough' or 'sensibly felt.'
עֵשָׂו 97 n.pr.m. Esau
base
H6215 עֵשָׂו Esau
6215 `Esav ay-sawv'
apparently a form of the passive participle of 6213 in the
original sense of handling; rough (i.e. sensibly felt); Esav,
a son of Isaac, including his posterity:--Esau.
see HEBREW for 06213
עֵשָׂו (e.sav) — Esau.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Also named: e.dom (אֱדוֹם "Edom" H0123H)
§ Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
עֵשָׂו (e.sav) — Esau.
People descended from Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
N-proper — Noun proper masculineHNpm
e'-so (`esaw, "hairy"; Esau):
Son of Isaac, twin brother of Jacob. The name was given on account of the hairy covering on his body at birth: "all over like a hairy garment" (Ge 25:25). There was a prenatal foreshadowing of the relation his descendants were to sustain to those of his younger brother, Jacob (Ge 25:23). The moment of his birth also was signalized by a circumstance that betokened the same destiny (Ge 25:26).
The young Esau was fond of the strenuous, daring life of the chase--he became a skillful hunter, "a man of the field" ('ish sadheh). His father warmed toward him rather than toward Jacob, because Esau's hunting expeditions resulted in meats that appealed to the old man's taste (
Esau
Hairy, Rebekah’s first-born twin son (Gen. 25:25). The name of Edom, “red”, was also given to him from his conduct in connection with the red lentil “pottage” for which he sold his birthright (30, 31). The circumstances connected with his birth foreshadowed the enmity which afterwards subsisted between the twin brothers and the nations they founded (25:22, 23, 26). In process of time Jacob, following his natural bent, became a shepherd; while Esau, a “son of the desert,” devoted himself to the perilous and toilsome life of a huntsman. On a certain occasion, on returning from the chase, urged by the cravings of hunger, Esau sold his birthright to his brother, Jacob, who thereby obtained the covenant blessing (Gen. 27:28, 29, 36;
(hairy), the eldest son of Isaac, and twin-brother of Jacob. The singular appearance of the child at his birth originated the name. (Genesis 25:25) Esau’s robust frame and "rough" aspect were the types of a wild and daring nature. He was a thorough Bedouin, a "son of the desert." He was much loved by his father, and was of course his heir, but was induced to sell his birthright to Jacob. Mention of his unhappy marriages may be found in (Genesis 26:34) The next episode in the life of Esau is the loss of his father’s covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. (Genesis 27:1) ... Later he marries a daughter of Ishmael, (
The son of Isaac, and twin brother of Jacob, Ge 25:1-34. He was the elder of the two, and was therefore legally the heir, but sold his birthright to Jacob. We have an account of his ill-advised marriages, Ge 26:34; of his loss of his father’s chief blessing, and his consequent anger against Jacob, Ge 27:1-46; of their subsequent reconciliation, Ge 32:1-33:20; and of his posterity, Ge 36:1-43. He is also called Edom; and settled in the mountains south of the Dead Sea, extending to the gulf of Akaba, where he became very powerful. This country was called from him the land of Edom, and afterwards IDUMAEA, which see.