Genesis 37:26 — Word Study
WLCוַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־ אֶחָ֑יו מַה־ בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־ אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־ דָּמֽוֹ׃
BSAThen JudahYᵉhûwdâh [one of Jacob's twelve sons] saidʼâmar▸ toʼêl his brothersʼâch [male siblings or close relatives] Whatmâh [in what way, to what extent] profit will we gainbetsaʻ [unjust gain, advantage, acquire, obtain] ifkîy we killhârag▸ [slay, destroy] our brotherʼâch [male sibling, close relative] and cover upkâçâh [conceal, hide] his blooddâm [the liquid essential for life]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוּדָ֖ה | Judah | Noun proper masculine |
| אֶל־ | to | Preposition |
| אֶחָ֑יו | brothers his | Noun common masculine plural construct, suffix |
| מַה־ | what? | Pronoun |
| בֶּ֗צַע | [is the] profit | Noun common, masculine singular absolute |
| כִּ֤י | if | Particle |
| נַהֲרֹג֙ | we will kill | Verb, Qal, imperfect first person common plural |
| אֶת־ | the object marker | Particle |
| אָחִ֔ינוּ | brother our | Noun common masculine singular construct, suffix |
| וְכִסִּ֖ינוּ | and we will conceal | Verb, Piel, sequential perfect first person common plural |
| אֶת־ | the object marker | Particle |
| דָּמֽוֹ׃ | blood his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Judah said to his brothers, “What profit will we gain if we kill our brother and cover up his blood? |
| KJV | And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? |
| ASV | And Judah said unto his brethren, What profit is it if we slay our brother and conceal his blood? |
| YLT | And Judah saith unto his brethren, 'What gain when we slay our brother, and have concealed his blood? |
| WEB | Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? |
| BBE | And Judah said to his brothers, What profit is there in putting our brother to death and covering up his blood? |
All translations agree on the term בֶּצַע — see How Translations Differ.
The structure presents a main clause followed by a question and two subordinate clauses, indicating the flow of Judah's reasoning.




5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְהוּדָה
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 37:26
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 — Judah's Proposalgenerated
Genesis 37:26 occurs during a critical moment when Judah and his brothers contemplate the fate of Joseph. Instead of resorting to violence, Judah suggests a more profitable alternative, reflecting on the implications of their actions towards their brother. This scene highlights the tension between familial loyalty and moral choices, as the brothers weigh their options in the face of their jealousy and anger.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 25:32 | “Look,” said Esau, “I am about to die, so what good is a birthright to me?” |
| 2 | Psalm 30:9 | “What gain is there in my bloodshed, in my descent to the Pit? Will the dust praise You? Will it proclaim Your faithfulness? |
| 3 | Jeremiah 41:8 | But ten of the men among them said to Ishmael, “Do not kill us, for we have hidden treasure in the field—wheat, barley, oil, and honey!” So he refrained from killing them with the others. |
| 4 | Matthew 16:26 | What will it profit a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? |
| 5 | Romans 6:21 | What fruit did you reap at that time from the things of which you are now ashamed? The outcome of those things is death. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בֶּצַע, Be.tza'generated
The noun בֶּצַע (betsah) refers to unjust gain or profit, often acquired through unethical means. Its usage in this context implies a questioning of the morality behind their potential actions, emphasizing the idea of profit that is not just financial but also ethical.
Judah's inquiry about בֶּצַע serves to challenge the brothers' intentions, prompting them to consider the broader consequences of their actions. The parsing indicates it is a common noun, singular, suggesting a focus on a singular concept of profit or gain.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree on the term profit for בֶּצַע, emphasizing the moral and ethical implications of their potential actions.
Sentence Structuregenerated
The main verb יֹּאמֶר (he said) governs the entire sentence, with Judah's question following. The structure is straightforward, with a clear subject-verb-object arrangement that emphasizes Judah's direct speech.
The sentence flows logically, beginning with Judah's address to his brothers, followed by his rhetorical question about profit, which reflects his internal conflict regarding their plans.
Septuagint Backgroundgenerated
The Septuagint translates יְהוּדָה as Ιούδας and בֶּצַע as χρήσιμον, which suggests a focus on the utility or usefulness of their actions rather than solely on profit. This choice may indicate a broader interpretation of the consequences of their potential actions.
The translation choices in the Septuagint highlight the ethical considerations at play, framing the discussion around practical benefits rather than just financial gain.
In plain words — the whole versegenerated
Genesis 37:26 shows Judah questioning his brothers about the profit of killing Joseph and hiding his blood. This moment reveals Judah's struggle with the morality of their plan, suggesting they consider a different course of action.
Frequently Asked Questionsgenerated
Judah is questioning the value of committing murder against their brother, suggesting that such an act would bring no true benefit.
Judah implies that concealing the act would be an attempt to avoid the consequences of their actions, reflecting a desire to escape guilt.
Judah's proposal marks a pivotal moment in the narrative, as it shifts the brothers' focus from violence to a more calculated decision regarding Joseph's fate.
This verse encapsulates the tension between familial loyalty and betrayal, as the brothers grapple with their jealousy and the implications of their actions against Joseph.
Reflection Questionsgenerated
- What moral dilemmas do I face in my own life that require careful consideration of my actions?
- How can I apply Judah's questioning approach to my decision-making processes?
- In what ways do I see the themes of loyalty and betrayal playing out in my relationships?
- How can I better navigate conflicts with family or friends to avoid harmful choices?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 37:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Judah said unto his brethren,.... In sight of the Ishmaelites, a thought came into his mind to get Joseph sold to them; what profit [is it] if we slay our brother, and conceal his blood?
Read John Gill on Genesis 37 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? Judah said ... What profit?
Read Robert Jamieson on Genesis 37 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf we suffer him to perish in the pit, when we may sell him with advantage, and conceal his blood, i.e. his death, as the word blood is often used. See 3:28.
Read Matthew Poole on Genesis 37 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 37:26 And Judah said unto his brethren, What profit [is it] if we slay our brother, and conceal his blood?Ver. 26. What profit is it? &c.] Cui bono said that old judge in Rome. This is a song that most men will listen to. As the Jassians in Strabo, delighted with the music of an excellent harper, ran all away, when once they heard the market bell ring, save a deaf old man, that could take little delight in the harper’ s ditties. But it were to be wished, that whenever we are tempted to sin, we would ask ourselves this question, What profit is it? &c. Cic., Orat. pro. C. Rabir.
Read John Trapp on Genesis 37 →
CambridgeThe Cambridge Bible for Schools and Colleges26. conceal his blood] Referring to the superstition that blood, which was not covered, would cry for vengeance: see note on Genesis 4:10. Cf. Job 16:18; Isaiah 26:21; Ezekiel 24:7.
Read Cambridge on Genesis 37 →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
Then Judah said to his brothers, “What profit will we gain if we kill our brother and cover up his blood?
Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood?
Then Judah said to his brothers, “What profit will we gain if we kill our brother and cover up his blood?
Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood?
Tyndale line
And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?
And Judah said unto his brethren, What profit is it if we slay our brother and conceal his blood?
And Judah said unto his brethren, What profit is it if we slay our brother and conceal his blood?
And Judah said to his brethren, What profit is it if we slay our brother, and conceal his blood.
Then Iudah said vnto his brethren, What auaileth it, if we slay our brother, though wee keepe his blood secret?
Strictly literal
And Judah said to his brethren, What profit is it that we kill our brother and secrete his blood?
And Judah saith unto his brethren, 'What gain when we slay our brother, and have concealed his blood?
And Judah says to his brothers, “What gain when we slay our brother, and have concealed his blood?
And Judah said unto his brothers, What profit will it be if we slay our brother, and conceal his blood?
Judah said to his brothers, “What profit is it if we kill our brother and cover up his blood?
From the Latin
And Juda said to his brethren: What will it profit us to kill our brother, and conceal his blood?
Simplified
“What's the point of killing our brother?” Judah asked his brothers. “Then we'd have to cover up his death!
And Judah said to his brothers, What profit is there in putting our brother to death and covering up his blood?
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 presents Judah's statement to his brothers, emphasizing the futility of killing their brother and covering up his blood. The Samaritan Pentateuch agrees with the Masoretic Text word for word, affirming the same meaning. The Septuagint has a close correspondence with the Masoretic Text, with 11 of the 13 words matched, though the word order and articles differ due to its unique structure. The Dead Sea Scrolls contain fragments that align closely with the Masoretic Text, but only two words are preserved, and the rest are reconstructed by an editor, suggesting a similar but incomplete witness.
וַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־ אֶחָ֑יו מַה־ בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־ אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־ דָּמֽוֹ׃
11 of the 13 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 יהודה אל אחיו מה בצע כי נהרג את אחינו וכסינו את דמו
Agrees with the Masoretic Text here, word for word.
[ויאמר] [יהודה] [אל] [אחי׳ו] [מה] [בצע] כי נהרג [את] [אחי׳נו] [וכסינו] [את] [דמ׳ו]
2 words on the leather — 11 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 37:26
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
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun proper masculineHNpm
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
בֶ֫צַע (betsah) refers to gain that is typically acquired through violence or unjust means. The term encompasses notions of profit and covetousness, often implying dishonesty in the acquisition of wealth. It is derived from a root that suggests plunder, indicating a focus on unethical or violent means of obtaining gain.
בֶ֫צַע n.m. gain made by violence, unjust gain, profit
base
H1215 בֶ֫צַע gain made by violence, unjust gain, profit
1215 betsa` beh'-tsah
from 1214; plunder; by extension, gain (usually
unjust):--covetousness, (dishonest) gain, lucre, profit.
see HEBREW for 01214
בֶּ֫צַע (be.tsa) — unjust-gain.
profit, unjust gain, gain (profit) acquired by violence
N-ms — Noun common · masculine singular absoluteHNcmsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
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
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
Conj | V-Piel-1cp — Verb · Piel · sequential perfect first person common pluralHc/Vpq1cp
kon-sel' (parakalupto): Found but once in the New Testament (Lu 9:45). The primary meaning is to cover by hanging something in front of the object hidden. The purpose of the one concealing is made prominent. There is, therefore, a reserve and studied progress in regard to the statement of facts, that is not always a suppression of truth (Pr 12:16,23). God withholds more than He reveals (Pr 25:2; compare Ps 97:2; 1Ti 6:16).
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
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
