Genesis 33:4 — Word Study
WLCוַיָּ֨רָץ עֵשָׂ֤ו לִקְרָאתוֹ֙ וַֽיְחַבְּקֵ֔הוּ וַיִּפֹּ֥ל עַל־ צַוָּארָ֖יו וַׄיִּׄשָּׁׄקֵ֑ׄהׄוּׄ וַיִּבְכּֽוּ׃
BSAEsau, howeverʻÊsâv [the hairy one] ran to himrûwts▸ [with urgency and haste] and embraced himchâbaq▸ [with affection, threw his arms around] threw his arms aroundnâphal▸ his necktsavvâʼr [as a sign of affection and surrender] and kissed himnâshaq▸ [touched with affection, as a greeting] And they both weptbâkâh▸ [shed tears, mourned with sorrow]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֨רָץ | and he ran | Verb, Qal, sequential imperfect third person masculine singular |
| עֵשָׂ֤ו | Esau | Noun proper masculine |
| לִקְרָאתוֹ֙ | to meet him | Preposition, verb qal infinitive construct common, suffix |
| וַֽיְחַבְּקֵ֔הוּ | and he embraced him | Verb piel sequential imperfect third person masculine singular, suffix |
| וַיִּפֹּ֥ל | and he fell | Verb, Qal, sequential imperfect third person masculine singular |
| עַל־ | on | Preposition |
| צַוָּארָ֖יו | neck his | Noun common masculine plural construct, suffix |
| וַׄיִּׄשָּׁׄקֵ֑ׄהׄוּׄ | and he kissed him | Verb qal sequential imperfect third person masculine singular, suffix |
| וַיִּבְכּֽוּ׃ | and they wept | Verb, Qal, sequential imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Esau, however, ran to him and embraced him, threw his arms around his neck, and kissed him. And they both wept. |
| KJV | And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. |
| ASV | And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. |
| YLT | and Esau runneth to meet him, and embraceth him, and falleth on his neck, and kisseth him, and they weep; |
| WEB | Esau ran to meet him, embraced him, fell on his neck, kissed him, and they wept. |
| BBE | Then Esau came running up to him, and folding him in his arms, gave him a kiss: and the two of them were overcome with weeping. |
Where they part company is in the description of the embrace — see How Translations Differ.
The main action is Esau running to Jacob, with several phrases detailing the subsequent actions of embrace and weeping.






7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectעֵשָׂו
verbרוּץ
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 33:4
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 Reunion of Jacob and Esaugenerated
Genesis 33:4 captures a pivotal moment of reconciliation between Jacob and Esau after years of estrangement. Jacob, fearing Esau's anger, approaches him with humility, bowing seven times. However, Esau, filled with compassion, runs to Jacob, initiating a warm embrace that signifies forgiveness and familial love. This scene exemplifies the themes of reconciliation and the restoration of relationships, as seen throughout the narrative of Genesis.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 32:28 | Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with men, and you have prevailed.” |
| 2 | Genesis 43:30–34 | Joseph hurried out because he was moved to tears for his brother, and he went to a private room to weep. |
| 3 | Genesis 45:2–15 | But he wept so loudly that the Egyptians heard him, and Pharaoh’s household soon heard of it. |
| 4 | Job 2:12 | When they lifted up their eyes from afar, they could barely recognize Job. They began to weep aloud, and each man tore his robe and threw dust in the air over his head. |
| 5 | Nehemiah 1:11 | O Lord, may Your ear be attentive to my prayer and to the prayers of Your servants who delight to revere Your name. Give Your servant success this day, I pray, and grant him mercy in the sight of this man.” (At that time I was the cupbearer to the king.) |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חָבַק, cha.baqgenerated
The verb חָבַק (cha.baq) means to embrace or clasp tightly. It conveys a sense of affection and intimacy, as seen in the context of Esau's actions toward Jacob. The Piel form indicates a more intense action, suggesting a heartfelt embrace rather than a mere physical act.
This word emphasizes the emotional depth of the moment, illustrating Esau's eagerness to reconcile with his brother after their tumultuous past. The embrace symbolizes not just physical closeness but also a restoration of their relationship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses embraced to convey the affectionate act of Esau towards Jacob.
Sentence Structuregenerated
The main verb is וַיָּ֨רָץ, and he ran, which governs the entire sentence. It is followed by a series of actions: לִקְרָאתוֹ (to meet him), וַיְחַבְּקֵ֔הוּ (and he embraced him), וַיִּפֹּ֥ל (and he fell), עַל־ (on), צַוָּארָ֖יו (his neck), וַיִּשָּׁקֵ֑הוּ (and he kissed him), and finally וַיִּבְכּֽוּ (and they wept).
The structure emphasizes the sequence of actions, highlighting the urgency of Esau's approach and the emotional weight of the reunion. The use of the verb וַיָּ֨רָץ at the beginning sets the tone for the encounter.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּ֨רָץ as προσέδραμεν, which means 'ran up to' or 'approached quickly.' This choice emphasizes the urgency and eagerness of Esau's actions.
The use of ἔκλαυσαν for וַיִּבְכּֽוּ indicates a shared emotional response, aligning with the Hebrew meaning of weeping in sorrow and joy.
In plain words — the whole versegenerated
Genesis 33:4 describes Esau running to Jacob and embracing him after many years apart. Esau shows his love and forgiveness by throwing his arms around Jacob's neck and kissing him. They both weep together, expressing their emotions after a long separation.
Frequently Asked Questionsgenerated
Esau's embrace signifies forgiveness and reconciliation after years of conflict and separation from Jacob.
Esau ran to Jacob out of love and urgency, indicating his desire to reconcile rather than confront.
The encounter expresses deep emotions of joy, relief, and sorrow, as both brothers weep during their reunion.
This moment reflects themes of reconciliation, forgiveness, and the restoration of family relationships that are prevalent throughout Genesis.
Reflection Questionsgenerated
- How can I practice forgiveness in my own relationships, like Esau did with Jacob?
- What steps can I take to reconcile with someone I have been estranged from?
- In what ways do I express my emotions when reconnecting with loved ones?
- How does this story inspire me to approach others with love and urgency?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the significance of reconciliation, as seen in a quote from Cyril of Alexandria, who relates it to the future reconciliation of Christ with Israel.
At the end of time our Lord Jesus Christ will be reconciled with Israel, his ancient persecutor, just as Jacob kissed Esau after his return from Haran.Early Church Fathers on Genesis 33 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 33:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Esau ran to meet him,.... If he rode on any creature, which is likely, he alighted from it on sight of his brother Jacob, and to express his joy on that occasion, and affection for him, made all
Read John Gill on Genesis 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. Esau ran ... fell on his neck, and kissed him. What a sudden and surprising change!
Read Robert Jamieson on Genesis 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 33:4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.Ver. 4. And kissed him.] The word kissed hath a prick over every letter in the original: to note, say the Hebrew doctors, that this was a false and hypocritical kiss, a Judas-kiss. Kαταφιλεινουεστιφιλειν, saith Philo: Amos non semper est in osculo. But our interpreters are agreed that this kiss was a sign that his heart was changed from his former hatred, and that those extraordinary pricks do denote the wonder of God’ s work therein; which is further confirmed in that they both wept, which could not easily be counterfeit, though they were in Ishmael, that notable hypocrite, and in…
Read John Trapp on Genesis 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Esau ran to meet him.—Whatever may have been Esau’s intention when he started, no sooner does he see his brother than the old times of their childhood return to his heart, and he is overcome with love; nor does he ever seem afterwards to have wavered in his fraternal affection. We have had a proof before (in Genesis 27:38) of Esau being a man of warm feelings, and similarly now he is again overmastered by his loving impulses. It is curious that the Hebrew word for “he kissed him” has had what are called extraordinary vowels attached to it, and the Masorites are supposed to signify thereby that Esau’s kiss was not a sign of genuine love. For such an ill-natured supposition there is no…
Read Charles John Ellicott on Genesis 33 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Esau ran to meet him] How sincere and genuine is this conduct of Esau, and at the same time how magnanimous! He had buried all his resentment, and forgotten all his injuries; and receives his brother with the strongest demonstrations, not only of forgiveness, but of fraternal affection. And kissed him] וישקהו valyishshakehu. In the Masoretic Bibles each letter of this word is noted with a point over it to make it emphatic. And by this kind of notation the rabbins wished to draw the attention of the reader to the change that had taken place in Esau, and the sincerity with which he received his brother Jacob. A Hindoo when he meets a friend after absence throws his arms round him…
Read AdamClarke on Genesis 33 →
CambridgeThe Cambridge Bible for Schools and Colleges4. And Esau] Esau’s conduct on this occasion is that of a good-natured and forgiving disposition. There is no statement of his having intended any mischief to Jacob. His appearance with four hundred men seems to have been accidental, and not with hostile intent against Jacob. He behaves throughout magnanimously and simply. fell on his neck] In Genesis 45:14, Genesis 46:29 (J), this demonstration of feeling is followed by “weeping.” kissed him] On the Hebrew word for “kissed him” the Massoretic, or traditional, Hebrew text has this note: “All of it punctuated,” i.e. every letter dotted. Probably the text was at an early date uncertain. The Rabbinic explanation is strange, i.e. “because he…
Read Cambridge on Genesis 33 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Ran to meet… embraced… fell… kissed… wept — Five forms in which they exhibited the first fervent emotions of brotherly affection.
Read Daniel Denison Whedon on Genesis 33 →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
Esau, however, ran to him and embraced him, threw his arms around his neck, and kissed him. And they both wept.
Esau ran to meet him, embraced him, fell on his neck, kissed him, and they wept.
Esau, however, ran to him and embraced him, threw his arms around his neck, and kissed him. And they both wept.
But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept.
Tyndale line
And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
Then Esau ranne to meete him, and embraced him, and fell on his necke, and kissed him, and they wept.
Strictly literal
And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept.
and Esau runneth to meet him, and embraceth him, and falleth on his neck, and kisseth him, and they weep;
and Esau runs to meet him, and embraces him, and falls on his neck, and kisses him, and they weep;
And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept.
Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they wept.
From the Latin
Then Esau ran to meet his brother, and embraced him: and clasping him fast about the neck, and kissing him, wept.
Simplified
Esau ran over to him and hugged him. He put his arms around his neck and kissed him. The two of them wept.
Then Esau came running up to him, and folding him in his arms, gave him a kiss: and the two of them were overcome with weeping.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word with the Hebrew text. The Septuagint matches 8 of the 9 words in this verse, though its word order differs.
וַיָּ֨רָץ עֵשָׂ֤ו לִקְרָאתוֹ֙ וַֽיְחַבְּקֵ֔הוּ וַיִּפֹּ֥ל עַל־ צַוָּארָ֖יו וַׄיִּׄשָּׁׄקֵ֑ׄהׄוּׄ וַיִּבְכּֽוּ׃
8 of the 9 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.
וירץ עשׂו לקראתו ויחבקהו ויפל על צוארו וישׁקהו ויבכו
Agrees with the Masoretic Text here, word for word.
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 33:4
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.
רוּץ (ruts) means to run, encompassing various nuances such as running swiftly or causing someone to run away. It is a primitive root that can imply actions like breaking down or dividing quickly. The word appears in different forms, including participles for runners or messengers. There is some overlap in definitions across lexicons, but they consistently focus on the core idea of running.
רוּץ vb. run
Qal
run
pl. the runners (prop. out-runners)
runner = (royal messenger, post, late)
Pō‛lēl they run swiftly, dart
Hiph. cause to run
base
H7323 רוּץ run
7323 ruwts roots
a primitive root; to run (for whatever reason, especially to
rush):--break down, divide speedily, footman, guard, bring
hastily, (make) run (away, through), post.
רוּץ (ruts) — to run: run.
: run/runner/messenger
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: guard.
: guard
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: pieces.
: pieces
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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.
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
HR/Vqcc/Sp3ms — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
חָבַק (chabaq) is a Hebrew verb meaning to clasp or embrace. It can refer to physically embracing someone or folding one's hands in idleness. The entries indicate its use in both the Qal and Piel stems, which express the action of embracing.
[חָבַק] vb. clasp, embrace
Qal embrace
Pi. embrace
base
H2263 חָבַק clasp, embrace
2263 chabaq khaw-bak'
a primitive root; to clasp (the hands or in
embrace):--embrace, fold.
חָבַק (cha.vaq) — to embrace.
1) to embrace, clasp
1a) (Qal)
1a1) to embrace
1a2) to fold one's hands in idleness (fig.)
1b) (Piel) to embrace
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp3ms
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word צַוָּאר (*tsavvar*) primarily means 'neck' or 'back of the neck,' and can refer to both humans and animals. It is related to the word צַוָּרוֹן (*tsavvaron*), which means 'necklace,' as noted in Song of Solomon 4:9. The term is derived from a root meaning 'binding,' suggesting a connection to burdens carried on the neck.
צַוָּאר n.m. neck, back of neck
base
[צַוָּרוֹן] n.[m.]pl. necklace;—sf. Ct 4:9.
ref
H6677a צַוָּאר neck, back of neck H6677b צַוָּרוֹן n. [m.] pl. necklace
6677 tsavva'r tsav-vawr'
or tsavvar (Nehemiah 3:5) {tsav-vawr'}; or tsavvaron (Song of
Solomon 4:9) {tsav-vaw-rone'}; or (feminine) tsavva.rah (Micah
2:3) {tsav-vaw-raw'}; intensively from 6696 in the sense of
binding; the back of the neck (as that on which burdens are
bound):--neck.
see HEBREW for 06696
צַוָּאר (tsav.var) — neck.
1) neck, back of neck
1a) neck, back of neck (of man)
1b) neck (of animals)
Aramaic equivalent: tsav.var (צַוַּאר "neck" H6676)
צַוָּרוֹן (tsav.va.ron) — necklace.
necklace
N-ms | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
נָשַׁק (nashaq) primarily means 'to kiss,' with various forms indicating gentle touching or equipping with weapons. The exact meaning can be uncertain, possibly extending to handling or being equipped. It appears in contexts related to affection and attachment, as well as in descriptions of armed individuals.
נָשַׁק vb. kiss
Qal kiss
Pi. kiss
Hiph. of wings of cherubim, gently touching each other
base
[נָשַׁק] vb. exact meaning uncertain; prob. either handle or be equiped with
base
H5401a נָשַׁק kiss H5401b נָשַׁק exact meaning uncertain; prob. either handle or be equiped with
5401 nashaq naw-shak'
a primitive root (identical with 5400, through the idea of
fastening up; compare 2388, 2836); to kiss, literally or
figuratively (touch); also (as a mode of attachment), to equip
with weapons:--armed (men), rule, kiss, that touched.
see HEBREW for 05400
see HEBREW for 02388
see HEBREW for 02836
נָשַׁק (na.shaq) — to kiss.
1) to put together, kiss
1a) (Qal) to kiss
1b) (Piel) to kiss
1c) (Hiphil) to touch gently
נָשַׁק (na.shaq) — to handle.
1) to handle, be equipped with
1a) (Qal) to be equipped
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3ms
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
