Genesis 41:52 — Word Study
WLCוְאֵ֛ת שֵׁ֥ם הַשֵּׁנִ֖י קָרָ֣א אֶפְרָ֑יִם כִּֽי־ הִפְרַ֥נִי אֱלֹהִ֖ים בְּאֶ֥רֶץ עָנְיִֽי׃
BSAAnd the second [son]shênîy [again, a second time] he namedshêm EphraimʼEphrayim [doubly fruitful] sayingkîy Godʼĕlôhîym [Elohim, the supreme Lord] has made me fruitfulpârâh■ [to be fruitful, produce something] in the landʼerets [country, territory] of my afflictionʻŏnîy [misery, trouble, sorrow]
| Greek | English | Parsing |
|---|---|---|
| וְאֵ֛ת | and the object marker | Conjunction, particle |
| שֵׁ֥ם | [the] name of | Noun common, masculine singular construct |
| הַשֵּׁנִ֖י | the second | Particle |
| קָרָ֣א | he called | Verb, Qal, perfect third person masculine singular |
| אֶפְרָ֑יִם | Ephraim | Noun proper masculine |
| כִּֽי־ | for | Particle |
| הִפְרַ֥נִי | he has made fruitful me | Verb hiphil perfect third person masculine singular, suffix |
| אֱלֹהִ֖ים | God | Noun common, masculine plural absolute |
| בְּאֶ֥רֶץ | in [the] land of | Preposition, noun common feminine singular construct |
| עָנְיִֽי׃ | affliction my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the second son he named Ephraim, saying, “God has made me fruitful in the land of my affliction.” |
| KJV | And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. |
| ASV | And the name of the second called he Ephraim: For God hath made me fruitful in the land of my affliction. |
| YLT | and the name of the second he hath called Ephraim: 'for, God hath caused me to be fruitful in the land of mine affliction.' |
| WEB | The name of the second, he called Ephraim: “For God has made me fruitful in the land of my affliction.” |
| BBE | And to the second he gave the name Ephraim, for he said, God has given me fruit in the land of my sorrow. |
Translations agree on the naming of Ephraim and the expression of God's fruitfulness.
The structure consists of a main clause followed by a subordinate clause that provides the reason for the naming.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbקָרָא
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 41:52
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 — Joseph Names His Sonsgenerated
Genesis 41:52 describes the naming of Joseph's second son, Ephraim, which signifies his gratitude for God's blessings during a time of personal struggle. This moment follows the naming of his first son, Manasseh, and highlights Joseph's acknowledgment of God's provision in his life despite the challenges he faced in Egypt. The context reflects a broader theme of God's faithfulness amidst adversity, as seen throughout Joseph's story.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 29:32–35 | And Leah conceived and gave birth to a son, and she named him Reuben, for she said, “The LORD has seen my affliction. Surely my husband will love me now.” |
| 2 | Genesis 30:6–13 | Then Rachel said, “God has vindicated me; He has heard my plea and given me a son.” So she named him Dan. |
| 3 | Genesis 50:23 | He saw Ephraim’s sons to the third generation, and indeed the sons of Machir son of Manasseh were brought up on Joseph’s knees. |
| 4 | Genesis 48:16–19 | the angel who has redeemed me from all harm— may He bless these boys. And may they be called by my name and the names of my fathers Abraham and Isaac, and may they grow into a multitude upon the earth.” |
| 5 | Genesis 49:22 | Joseph is a fruitful vine— a fruitful vine by a spring, whose branches scale the wall. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֶפְרָ֑יִם, 'ef.Ra.yimgenerated
The name אֶפְרַיִם (Ephrayim) means 'doubly fruitful', indicating both the blessing of children and prosperity. This name is significant as it reflects Joseph's recognition of God's goodness in his life, particularly in a foreign land where he faced affliction.
Ephraim's name serves not only as a personal identifier but also as a testament to God's ability to bring fruitfulness out of hardship. The use of this name in the narrative underscores the theme of divine blessing in the midst of trials.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term Ephraim and maintains the meaning of being doubly fruitful.
Sentence Structuregenerated
The main verb in the verse is קָרָ֣א (he called), which governs the naming of Ephraim. The structure includes a noun phrase for the object, the name itself, and a clause explaining the reason for the name, indicating God's action.
The sentence's order emphasizes Joseph's action of naming and the significance of God's blessing, with the prepositional phrase providing context for the affliction he experienced.
Septuagint Backgroundgenerated
In the Septuagint, אֶפְרַיִם is rendered as εφραιμ, maintaining the name's meaning of fruitfulness. This choice reflects a consistent understanding of the name's significance across translations.
The Greek translation captures the essence of God's blessing in Joseph's life, paralleling the Hebrew text's emphasis on fruitfulness despite hardship.
In plain words — the whole versegenerated
Genesis 41:52 tells us that Joseph named his second son Ephraim, which means 'doubly fruitful.' He expresses gratitude to God for making him fruitful in the land of his affliction, highlighting God's blessings during difficult times.
Frequently Asked Questionsgenerated
The name Ephraim means 'doubly fruitful,' reflecting Joseph's gratitude for God's blessings in his life, especially during his hardships in Egypt.
Joseph named his sons to express his experiences and gratitude towards God for the blessings he received, marking significant moments in his life.
Ephraim's name signifies God's provision and fruitfulness in Joseph's life, particularly in the context of his trials and afflictions in a foreign land.
In the Bible, names often carry deep meanings related to identity, character, and divine purpose, reflecting the circumstances surrounding their bearers.
Reflection Questionsgenerated
- How can I recognize and express gratitude for God's blessings in my life, even during difficult times?
- What does it mean to be 'fruitful' in my own life, and how can I pursue that?
- In what ways can I support others who are going through affliction, as Joseph experienced?
- How do names and their meanings impact our understanding of identity in a biblical context?
The early church on this verse — how the Fathers read it
John Chrysostom comments on the significance of Joseph's naming of Ephraim, highlighting the gratitude expressed in this act.
Notice that this child’s name too is suggestive of gratitude. “Not only did he grant me forgetfulness of my distress,” he is saying,Early Church Fathers on Genesis 41 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 41:52 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the name of the second called he Ephraim,.... Which signifies fruits or fruitfulness; and being of the dual number, may intend both his spiritual and temporal fruitfulness God had blessed him
Read John Gill on Genesis 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.
Read Robert Jamieson on Genesis 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1711 In the land which hitherto hath been to me a land of affliction.
Read Matthew Poole on Genesis 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 41:52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. Ver. 52. This Ephraim was afterwards, by Jacob, set before his older brother.
Read John Trapp on Genesis 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(52) Ephraim.—That is, fruitfulness. The dual ending probably intensifies the meaning.
Read Charles John Ellicott on Genesis 41 →CambridgeThe Cambridge Bible for Schools and Colleges52. Ephraim] For the Hebrew word to be fruitful, cf. Genesis 28:3, Genesis 35:11, Genesis 48:4. There is a play on the resemblance in the sound of the name to the Hebrew root (prh) meaning “fruitfulness.” The same play on the two words is found in Hosea 13:15, “fruitful among his brethren,” referring to Ephraim. made me fruitful] i.e. “hath given me sons.” But, as a title for the tribe of Ephraim, it is natural to connect it with the fertility of the territory which it occupied.
Read Cambridge on Genesis 41 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And the second son he named Ephraim, saying, “God has made me fruitful in the land of my affliction.”
The name of the second, he called Ephraim: “For God has made me fruitful in the land of my affliction.”
And the second son he named Ephraim, saying, “God has made me fruitful in the land of my affliction.”
He named the second child Ephraim, saying, “Certainly God has made me fruitful in the land of my suffering.”
Tyndale line
And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.
And the name of the second called he Ephraim: For God hath made me fruitful in the land of my affliction.
And the name of the second called he Ephraim: For God hath made me fruitful in the land of my affliction.
And the name of the second called he Ephraim: for God hath caused me to be fruitful in the land of my affliction.
Also hee called the name of the second, Ephraim: For God, sayde he hath made me fruitfull in the land of mine affliction.
Strictly literal
And the name of the second he called Ephraim — For God has caused me to be fruitful in the land of my affliction.
and the name of the second he hath called Ephraim: 'for, God hath caused me to be fruitful in the land of mine affliction.'
and the name of the second he has called Ephraim: “For God has caused me to be fruitful in the land of my affliction.”
And the name of the second he called Ephraim; For God [said he] hath caused me to be fruitful in the land of my affliction.
He called the name of the second son Ephraim, for he said, “God has made me fruitful in the land of my affliction.”
From the Latin
And he named the second Ephraim, saying: God hath made me to grow in the land of my poverty.
Simplified
His second son he named Ephraim, because he said, “God has made me fruitful in the country of my misery.”
And to the second he gave the name Ephraim, for he said, God has given me fruit in the land of my sorrow.
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 Samaritan Pentateuch agree word for word on this verse, confirming the consistency of Joseph's naming of Ephraim and the associated meaning of God's provision in his affliction.
וְאֵ֛ת שֵׁ֥ם הַשֵּׁנִ֖י קָרָ֣א אֶפְרָ֑יִם כִּֽי־ הִפְרַ֥נִי אֱלֹהִ֖ים בְּאֶ֥רֶץ עָנְיִֽי׃
10 of the 10 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.
ואת שׁם השׁני קרא אפרים כי הפרני אלהים בארץ עניי
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 41:52
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.
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)
HC/To — Conjunction · particleHC/To
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Art | Adj — ParticleHTd/Aomsa
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
פָּרָה (parah) is a Hebrew verb meaning to bear fruit or be fruitful, applicable to both literal and figurative contexts. It can describe the act of producing fruit, as well as the process of making something fruitful. The verb appears in different forms, including Qal and Hiphil, indicating both the action of bearing fruit and causing fruitfulness.
[פָּרָה] vb. bear fruit, be fruitful
Qal
of men and animals
of vine
Hiph.
cause to bear fruit
make fruitful
shew fruitfulness, bear fruit
base
H6509 פָּרָה bear fruit, be fruitful
6509 parah paw-raw'
a primitive root; to bear fruit (literally or
figuratively):--bear, bring forth (fruit), (be, cause to be,
make) fruitful, grow, increase.
פָּרָה (pa.rah) — be fruitful.
1) to bear fruit, be fruitful, branch off
1a) (Qal) to bear fruit, be fruitful
1b) (Hiphil)
1b1) to cause to bear fruit
1b2) to make fruitful
1b3) to show fruitfulness, bear fruit
Also means: pa.ra (פָּרָא "be fruitful" H6500)
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp1bs
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs