Genesis 43:11 — Word Study
WLCוַיֹּ֨אמֶר אֲלֵהֶ֜ם יִשְׂרָאֵ֣ל אֲבִיהֶ֗ם אִם־ כֵּ֣ן׀ אֵפוֹא֮ זֹ֣את עֲשׂוּ֒ קְח֞וּ מִזִּמְרַ֤ת הָאָ֙רֶץ֙ בִּכְלֵיכֶ֔ם וְהוֹרִ֥ידוּ לָאִ֖ישׁ מִנְחָ֑ה מְעַ֤ט צֳרִי֙ וּמְעַ֣ט דְּבַ֔שׁ נְכֹ֣את וָלֹ֔ט בָּטְנִ֖ים וּשְׁקֵדִֽים׃
BSAThen their fatherʼâb [the patriarch and symbol of God's people] IsraelYisrâʼêl saidʼâmar▸ to themʼêl Ifʼim [if it is necessary] it must be sokên thenʼêphôw doʻâsâh ◂thiszôʼth Putlâqach some of the best productszimrâh△ [choicest, finest, most excellent] of the landʼerets [earth, territory, region] in your packskᵉlîy [vessels, containers] and carry them downyârad [go down, descend] as a giftminchâh [offering, present] for the manʼîysh [individual, person] a littlemᵉʻaṭ [small amount, few] balmtsᵉrîy [fragrant resin, perfume] and a littlemᵉʻaṭ [small amount, few] honeydᵉbash [sweet, valuable food] spicesnᵉkôʼth [aromatic gums, fragrances] and myrrhlôṭ [fragrant gum, ladanum] pistachiosbôṭen△ [type of nut, delicacy] and almondsshâqêd [type of nut]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֨אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֲלֵהֶ֜ם | to them | Preposition, suffix |
| יִשְׂרָאֵ֣ל | Israel | Noun proper masculine |
| אֲבִיהֶ֗ם | father their | Noun common masculine singular construct, suffix |
| אִם־ | if | Particle |
| כֵּ֣ן׀ | so | Adverb |
| אֵפוֹא֮ | then | Particle |
| זֹ֣את | this | Particle |
| עֲשׂוּ֒ | do | Verb, Qal, imperative second person masculine plural |
| קְח֞וּ | take | Verb, Qal, imperative second person masculine plural |
| מִזִּמְרַ֤ת | some of [the] best products of | Preposition, noun common feminine singular construct |
| הָאָ֙רֶץ֙ | the land | Particle, noun common feminine singular absolute |
| בִּכְלֵיכֶ֔ם | in vessels your | Preposition, noun common masculine plural construct, suffix |
| וְהוֹרִ֥ידוּ | and take down | Conjunction, verb hiphil imperative second person masculine plural |
| לָאִ֖ישׁ | to the man | Preposition, noun common masculine singular absolute |
| מִנְחָ֑ה | a gift | Noun common, feminine singular absolute |
| מְעַ֤ט | a little of | Noun common, masculine singular construct |
| צֳרִי֙ | balm | Noun common, masculine singular absolute |
| וּמְעַ֣ט | and a little of | Conjunction, noun common masculine singular construct |
| דְּבַ֔שׁ | honey | Noun common, masculine singular absolute |
| נְכֹ֣את | spice | Noun common, feminine singular absolute |
| וָלֹ֔ט | and myrrh | Conjunction, noun common masculine singular absolute |
| בָּטְנִ֖ים | pistachio nuts | Noun common, masculine plural absolute |
| וּשְׁקֵדִֽים׃ | and almonds | Conjunction, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then their father Israel said to them, “If it must be so, then do this: Put some of the best products of the land in your packs and carry them down as a gift for the man—a little balm and a little honey, spices and myrrh, pistachios and almonds. |
| KJV | And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds: |
| ASV | And their father Israel said unto them, If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and myrrh, nuts, and almonds; |
| YLT | And Israel their father saith unto them, 'If so, now, this do: take of the praised thing of the land in your vessels, and take down to the man a present, a little balm, and a little honey, spices and myrrh, nuts and almonds; |
| WEB | Their father, Israel, said to them, “If it must be so, then do this: Take from the choice fruits of the land in your bags, and carry down a present for the man, a little balm, a little honey, spices and myrrh, nuts, and almonds; |
| BBE | Then their father Israel said to them, If it has to be so, then do this: take of the best fruits of the land in your vessels to give the man, perfumes and honey and spices and nuts: |
All translations agree on the identity of Israel as the speaker in this verse.
The structure features a main clause followed by a conditional clause and several imperative clauses, emphasizing the instructions given by Israel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
2 of 24 occur nowhere else in the Old Testament — words chosen on purpose.
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 43:11
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 Instructions of Israel to His Sonsgenerated
Genesis 43:11 captures a moment where Israel, their father, gives specific instructions to his sons about preparing a gift for the man in Egypt, who is actually their brother Joseph, whom they do not recognize. This narrative illustrates the dynamics of family, trust, and the unfolding of God's plan through the lives of His chosen people. The context of famine and the need for sustenance adds urgency to Israel's instructions, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 43:14 | May God Almighty grant you mercy before the man, that he may release your other brother along with Benjamin. As for me, if I am bereaved, I am bereaved.” |
| 2 | Esther 4:16 | “Go and assemble all the Jews who can be found in Susa, and fast for me. Do not eat or drink for three days, night or day, and I and my maidens will fast as you do. After that, I will go to the king, even though it is against the law. And if I perish, I perish! ” |
| 3 | Acts 21:14 | When he would not be dissuaded, we fell silent and said, “The Lord’s will be done.” |
| 4 | Genesis 32:13–21 | Jacob spent the night there, and from what he had brought with him, he selected a gift for his brother Esau: |
| 5 | Genesis 33:10 | But Jacob insisted, “No, please! If I have found favor in your sight, then receive this gift from my hand. For indeed, I have seen your face, and it is like seeing the face of God, since you have received me favorably. |
The Treasury of Scripture Knowledge — 31 references, hung on the phrase they belong to
The Key Word — יִשְׂרָאֵל, Yis.ra.'Elgenerated
The name יִשְׂרָאֵל (Yisra'el) refers to Jacob, whose name was changed after wrestling with God, signifying 'God prevails.' This name embodies the identity of the nation descended from him, highlighting both his personal struggle and the collective journey of his descendants.
In this verse, Israel's role as a father is paramount, as he not only provides for his family but also symbolizes the covenant relationship between God and His people. The use of his name here underscores the importance of lineage and divine promise.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the term Israel to maintain consistency with other translations like the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is וַיֹּ֨אמֶר, and he said, which governs the entire statement. The structure includes a conditional clause introduced by אִם־, if, followed by a sequence of commands regarding the actions the sons are to take.
The Hebrew word order places emphasis on the command to prepare the gift, with the items listed following the directive, highlighting their importance in the context of the narrative.
Septuagint Backgroundgenerated
The Septuagint translates יִשְׂרָאֵל as Ἰσραὴλ, maintaining the identity of Jacob as the father of the nation. This consistency in translation reflects the significance of Israel's role in the biblical narrative.
The Greek term used for the offerings aligns with the Hebrew, indicating that the Septuagint translators recognized the value of these gifts in the cultural and religious context.
In plain words — the whole versegenerated
Genesis 43:11 shows Israel telling his sons to prepare a gift for the man in Egypt. He instructs them to take the best products of the land, including balm, honey, spices, and nuts. This gift is a way to show respect and seek favor in their dealings.
Frequently Asked Questionsgenerated
Israel is instructing his sons to offer a thoughtful selection of valuable items to the man in Egypt, which reflects their respect and desire for favorable treatment.
The items listed, such as balm and honey, were considered valuable and signify the best of what they could offer, highlighting their sincerity and the importance of the occasion.
Israel's instructions demonstrate his protective and providing nature as a father, as he seeks to ensure the well-being of his family during a time of famine.
This verse is part of the larger story of Joseph, where the dynamics of family, betrayal, and reconciliation play a crucial role in God's plan for His people.
Reflection Questionsgenerated
- What can we learn from Israel's approach to providing for his family during difficult times?
- How does the act of giving gifts play a role in building relationships in our own lives?
- In what ways can we offer our best to others, as Israel instructed his sons?
- How does this narrative reflect the themes of trust and reconciliation in family dynamics?
The early church on this verse — how the Fathers read it
Early Church Fathers, including Ambrose and Jerome, reference this verse to discuss themes of family bonds and the significance of offerings.
Nevertheless Benjamin, the youngest, was kept back and still stayed close to his loving father. The bonds of the law held him back, and ancestral custom. The famine was increasing because he was coming late.Early Church Fathers on Genesis 43 →
And bring gifts to the man, some resin, and honey, incense, and resin, and turpentine, and nuts. Or, as Aquila and Symmachus translated, almonds.Early Church Fathers on Genesis 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 43:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd their father said unto them,.... Being in some measure convinced by their reasonings, and in part at least reconciled to let Benjamin go with them, there being nothing to be done, he perceived,
Read John Gill on Genesis 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey,
Read Robert Jamieson on Genesis 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf all which see . The nuts were of that kind which we call pistaches, as some Hebrew and other expositors render the word; for that was both an excellent fruit, and peculiar to Judea and Syria, and well agreeing with the almonds which here follow.
Read Matthew Poole on Genesis 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 43:11 And their father Israel said unto them, If [it must be] so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds:Ver. 11. If it must be so now, &c.] Perplexity is blind and untractable. Let the mind but settle, and it will soon yield to a reasonable motion, if seasonable, especially, as this of Judah was: for, besides the weightiness of his words, necessity now spake for him, that most powerful orator. Take of the best fruits.] De laudatissimis rebus, saith Juulus. Of the verse or melody, saith the original; that is, of the most praiseworthy fruits; such as…
Read John Trapp on Genesis 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The best fruits.—Heb., the song, that is, whatever in the land is most celebrated in song. In your vessels.—The word used in Genesis 42:25, where see Note. Concerning this present two remarks must be made; the first, that it proves that though there was not rain enough in Palestine to bring the corn to perfection, yet that there was some small supply, sufficient to maintain a certain amount of vegetation; and but for this Jacob could not have kept his cattle alive (Genesis 47:1). And next, the smallness of the present does not so much show that Jacob had very simple ideas respecting the greatness of the king of Egypt, as that there was a scarcity even of these fruits. Probably the…
Read Charles John Ellicott on Genesis 43 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Carry down the man a present] From the very earliest times presents were used as means of introduction to great men. This is particularly noticed by Solomon: A man's gift maketh room for him, and bringeth him before great men, Proverbs 18:16. But what was the present brought to Joseph on this occasion? After all the labour of commentators, we are obliged to be contented with probabilities and conjecture. According to our translation, the gifts were balm, honey, spices, myrrh, nuts, and almonds. Balm] צרי tsori is supposed to signify resin in general, or some kind of gum issuing from trees. Honey] דבש debash has been supposed to be the same as the rob of grapes, called in Egypt…
Read AdamClarke on Genesis 43 →CambridgeThe Cambridge Bible for Schools and Colleges11. do this] Jacob yields, but, true to the character of a shrewd man of the world, he advises that the formidable Grand Vizier should be propitiated with a suitable present. choice fruits] The Hebrew word, zimrah, occurs only in this passage in the Pent. (cf. Amos 5:23): LXX καρποί = “fruits”; Lat. optimi fructus. The meaning is probable, though only conjectural. Some think that it may be from the Hebrew root zmr, “to make melody,” cf. mizmτr, “a psalm”: hence Targ. Onkelos, “What is praiseworthy in the land.” It has been suggested that “the melody of the land” would mean “the produce of the land celebrated in song.” Cf. Jeremiah 51:41. vessels] i.e. baggage, receptacles of various kinds…
Read Cambridge on Genesis 43 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Take of the best fruits — Hebrews, take of the song of the land; the products celebrated in song. This suggests the answer to the objection that these fruits should be had in Canaan in such a time of dearth.
Read Daniel Denison Whedon on Genesis 43 →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 their father Israel said to them, “If it must be so, then do this: Put some of the best products of the land in your packs and carry them down as a gift for the man—a little balm and a little honey, spices and myrrh, pistachios and almonds.
Their father, Israel, said to them, “If it must be so, then do this: Take from the choice fruits of the land in your bags, and carry down a present for the man, a little balm, a little honey, spices and myrrh, nuts, and almonds;
Then their father Israel said to them, “If it must be so, then do this: Put some of the best products of the land in your packs and carry them down as a gift for the man—a little balm and a little honey, spices and myrrh, pistachios and almonds.
Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.
Tyndale line
And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds:
And their father Israel said unto them, If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and myrrh, nuts, and almonds;
And their father Israel said unto them, If it be so now, do this; take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and myrrh, nuts, and almonds:
And their father Israel said to them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry to the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds:
Then their father Israel sayd vnto them, If it must needes be so now, do thus: take of the best fruites of the lande in your vessels, and bring the man a present, a little rosen, and a little hony, spices and myrrhe, nuttes, and almondes:
Strictly literal
And their father Israel said to them, If it is then so, do this: take of the best fruits in the land in your vessels, and carry down the man a gift: a little balsam and a little honey, tragacanth and ladanum, pistacia-nuts and almonds.
And Israel their father saith unto them, 'If so, now, this do: take of the praised thing of the land in your vessels, and take down to the man a present, a little balm, and a little honey, spices and myrrh, nuts and almonds;
And their father Israel says to them, “If so, now, do this: take of the praised thing of the land in your vessels, and take down to the man a present, a little balm, and a little honey, spices and myrrh, nuts and almonds;
And their father Israel said unto them, If it must be so now, do this: take of the best products of the land in your vessels, and carry down to the man a present, a little balm, and a little honey, spices and lotus, pistachio-nuts and almonds;
Their father Israel said to them, “If it be so, now do this. Take some of the best products of the land in your bags. Carry down to the man a gift—some balm and honey, spices and myrrh, pistachio nuts and almonds.
From the Latin
Then Israel said to them: If it must needs be so, do what you will: take of the best fruits of the land in your vessels, and carry down presents to the man, a little balm, and honey, and storax, myrrh, turpentine, and almonds.
Simplified
“If it has to be, then this is what you'll do,” Israel replied. “Take with you the best our country produces. Pack your bags with gifts for the man—balm, a little honey, spices, myrrh, pistachios, and almonds.
Then their father Israel said to them, If it has to be so, then do this: take of the best fruits of the land in your vessels to give the man, perfumes and honey and spices and nuts:
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 Septuagint, which matches 21 of the 24 words. However, the Samaritan Pentateuch presents three differing words, indicating slight variations in the text. The Dead Sea Scrolls contain partial restorations but align closely with the Masoretic Text.
וַיֹּ֨אמֶר אֲלֵהֶ֜ם יִשְׂרָאֵ֣ל אֲבִיהֶ֗ם אִם־ כֵּ֣ן׀ אֵפוֹא֮ זֹ֣את עֲשׂוּ֒ קְח֞וּ מִזִּמְרַ֤ת הָאָ֙רֶץ֙ בִּכְלֵיכֶ֔ם וְהוֹרִ֥ידוּ לָאִ֖ישׁ מִנְחָ֑ה מְעַ֤ט צֳרִי֙ וּמְעַ֣ט דְּבַ֔שׁ נְכֹ֣את וָלֹ֔ט בָּטְנִ֖ים וּשְׁקֵדִֽים׃
21 of the 24 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 אליהם ישׂראל אביהם אם כן אפוא זאת עשׂו קחו מזמרת הארץ בכליכם והורידו לאישׁ מנחה מעט צרי ומעט דבשׁ נכאת ולוט בטנים ושׁקידים
3 words differ from the Masoretic Text: אליהם (to), לוט (mastic tree), שׁקידים (almond tree)
[ויאמר] אלי׳הם ישראל אבי׳הם [אם] כן אפוא זאת עשו קחו [מזמרת] [הארץ] [בכלי׳כם] [והורידו] [לאיש] מנחה מעט [צרי] [ומעט] [דבש] [נכאת] [ולט] [בטנים] [ושקדים]
6 words on the leather — 4 partly restored, 14 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 43:11
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
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 | Suff — Preposition · suffixHR/Sp3mp
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun proper masculineHNpm
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
אֵפוֹ ('ephow) is a demonstrative particle primarily meaning 'then' or 'now.' It can indicate time or serve as an interrogative. The entries consistently describe its use in contexts of time, such as 'here' or 'where,' but do not provide any significant disagreement among lexicons.
אֵפוֹ, elsewh. אֵפוֹא enclitic part. then
base
H645 אֵפוֹ, elsewh. אֵפוֹא then
645 'ephow ay-fo'
or hephowe {ay-fo'}; from 6311; strictly a demonstrative
particle, here; but used of time, now or then:--here, now,
where?
see HEBREW for 06311
אֵפוֹ (e.pho) — then.
1) then, now, so
1a) (who) then, (what) then (with interrog)
1b) then (with imperative-i.e. know then)
1c) if...then (with adv)
Adv — ParticleHTj
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
זִמְרָה (zimrah) is a feminine noun of uncertain meaning, possibly referring to choice products or best fruits. It is derived from the root word for 'pruned' and is mentioned in Genesis 43:11.
זִמְרָה n.f. of uncertain meaning, perh. choice products, of various fruits, etc. Gn 43:11
ref
H2173 זִמְרָה of uncertain meaning, perh. choice products
2173 zimrah zim-raw'
from 2168; pruned (i.e. choice) fruit:--best fruit.
see HEBREW for 02168
זִמְרָה (zim.rah) — best.
choice fruits, choice products
Prep | N-fs — 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…
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
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2mp
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Hiphil-Impv-2mp — Conjunction · verb hiphil imperative second person masculine pluralHC/Vhv2mp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular absoluteHNcfsa
gift (mattanah, minchah, shochadh; doron, dorea, chairisma): In Ge 25:6; Ex 28:38; Nu 18:6,7,29; Eze 20:26, etc., mattanah, "a gift," is so rendered; minchah, an offering or present, used especially of the "meat offerings," is translated "gift" (2Sa 8:2,6 the King James Version; 2Ch 26:8), in which passages "tribute" is meant, as the Revised Version (British and American); 32:23; Ps 45:12. A few other words occur singly, e.g. 'eshkar, "a reward" (Ps 72:10)…
Gift
(1.) An gratuity (Prov. 19:6) to secure favour (18:16; 21:14), a thank-offering (Num. 18:11), or a dowry (Gen. 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6; 2Ch 26:8; Ps. 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Ex. 23:8; Deut. 16:19).
The giving and receiving of presents has in all ages been not only a more frequent but also a more formal and significant proceeding in the East than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded us a high indignity. No less an insult was it not to bring a present when the position of the parties demanded it. (1 Samuel 10:27)
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
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…
צֳרִי (tsriy) refers to a type of balsam or balm, often noted for its use in trade and medicine. The word is derived from a root meaning to crack or leak, suggesting a process of distillation. It is primarily associated with merchandise in the context of its medicinal properties.
צֳרִי and (וּ)צְרִי n.[m.] a kind of balsam, as merchandise
base
H6875 צֳרִי and (וּ)צְרִי a kind of balsam, as merchandise
6875 tsriy tser-ee'
or tsoriy {tsor-ee'}; from an unused root meaning to crack
(as by pressure), hence, to leak; distillation, i.e.
balsam:--balm.
צֳרִי (tse.ri) — balsam.
1) a kind of balsam, balm, salve
1a) as merchandise
1b) as medicine
N-ms — Noun common · masculine singular absoluteHNcmsa
bam (tseri, tsori; Septuagint rhetine): The name of an odoriferous resin said to be brought from Gilead by Ishmaelite Arabs on their way to Egypt (Ge 37:25). It is translated "balm" in the King James Version and the Revised Version (British and American), but is called "mastic," the Revised Version, margin. In Ge 43:11 it is one of the gifts sent by Jacob to Joseph, and in Eze 27:17 it is named as one of the exports from Judea to Tyre. The prophet Jeremiah refers figuratively to its medicinal properties as an application to wounds and as a sedative (Jer 8:22; 46:11; 51:8). The name is derived from a root signifying "to leak," and is applied to it as being an exudation.…
Balm
Contracted from Bal’sam, a general name for many oily or resinous substances which flow or trickle from certain trees or plants when an incision is made through the bark.
(1.) This word occurs in the Authorized Version (Gen. 37:25; 43:11; Jer. 8:22; 46:11; 51:8; Ezek. 27:17) as the rendering of the Hebrew word tsori_ or _tseri, which denotes the gum of a tree growing in Gilead (q.v.), which is very precious. It was celebrated for its medicinal qualities, and was circulated as an article of merchandise by Arab and Phoenician merchants. The shrub so named was highly valued, and was almost peculiar to Palestine. In the time of Josephus it was cultivated in the neighbourhood of Jericho and the Dead Sea. There is an Arab…
(from balsam , Heb. tzori, tezri) occurs in (Genesis 37:25; 43:11; Jeremiah 8:22; 46:11; 51:8; Ezekiel 27:17) (It is an aromatic plant, or the resinous odoriferous sap or gum which exudes from such plants.) It is impossible to identify it with any certainty. It is impossible to identify it with any certainty. It may represent the gum of the Pistacia lentiscus , or more probably that of the Balsamodendron opobalsamum , allied to the balm of Gilead , which abounded in Gilead east of the Jordan. The trees resembled fig trees (or grape vines), but were lower, being but 12 to 15 feet high. It is now called the BALM OF GILEAD, or Meccabalsam , the tree or shrub being indigenous in the mountains around Mecca. [INCENSE; SPICE…
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
דְּבַשׁ (dbash) means honey, derived from a root that suggests stickiness. It encompasses the substance itself and can also refer to syrup. The entries consistently identify it as honey without significant variation.
דְּבַשׁ 64 n.m. honey
base
H1706 דְּבַשׁ honey
1706 dbash deb-ash'
from an unused root meaning to be gummy; honey (from its
stickiness); by analogy, syrup:--honey((-comb)).
דְּבַשׁ (de.vash) — honey.
honey
N-ms — Noun common · masculine singular absoluteHNcmsa
hun'-i (debhash; meli): One familiar with life in Palestine will recognize in debhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic 'asal), whereas in the Old Testament debhash probably had only that meaning. The honey referred to was in most cases wild honey (De 32:13; Jud 14:8,9; 1Sa 14:25,26,29,43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2Ch 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (
Honey
(1.) Heb. ya’ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.
(2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant. 4:11).
(3.) Debash denotes bee-honey (Judg. 14:8); but also frequently a vegetable honey distilled from trees (Gen. 43:11; Ezek. 27:17). In these passages it may probably mean “dibs,” or syrup of grapes, i.e., the juice…
The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," (Exodus 3:8) bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs , and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, (Genesis 43:11) and which the Tyrians purchased from Palestine. (
Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Le 20:24. Wild bee honey was often found in hollow trees and clefts in the rocks, De 32:13 Ps 81:16; and on this John the Baptist fed, Mt 3:4. Honey was highly prized, Ps 19:10 Pr 5:3 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey…
נְכֹאת (nekohth) refers to a spice, specifically identified as an aromatic gum, possibly tragacanth. It is derived from a root meaning 'smiting' and is associated with the concept of spicery. The entries consistently highlight its use as a fragrant substance.
נְכֹאת n.f. a spice
base
H5219 נְכֹאת a spice
5219 nko'th nek-ohth'
from 5218; properly, a smiting, i.e. (concretely) an aromatic
gum (perhaps styrax) (as powdered):--spicery(-ces).
see HEBREW for 05218
נְכֹאת (ne.khot) — tragacanth gum.
1) a spice
1a) perhaps tragacanth gum
N-fs — Noun common · feminine singular absoluteHNcfsa
לֹט (lot) refers to myrrh, an aromatic gum likely derived from the rock rose. The entries indicate it is associated with its sticky nature and possibly linked to the word for gum in Hebrew. There is no significant disagreement among the lexicons regarding its meaning.
לֹט n.[m.] myrrh, or ‘ladanum’ (Gk.), an aromatic gum
base
H3910 לֹט myrrh, or ‘ladanum’ (Gk.), an aromatic gum
3910 lot lote
probably from 3874; a gum (from its sticky nature), probably
ladanum:--myrrh.
see HEBREW for 03874
לֹט (lot) — myrrh.
1) myrrh
1a) an aromatic gum exuded by the leaves of the rock rose
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
mur:
(1) (mor or mowr; Arabic murr]): This substance is mentioned as valuable for its perfume (Ps 45:8; Pr 7:17; So 3:6; 4:14), and as one of the constituents of the holy incense (Ex 30:23; see also So 4:6; 5:1,5,13). Mor is generally identified with the "myrrh" of commerce, the dried gum of a species of balsam (Balsamodendron myrrha). This is a stunted tree growing in Arabia, having a light-gray bark; the gum resin exudes in small tear-like drops which dry to a rich brown or reddish-yellow, brittle substance, with a faint though agreeable smell and a warm, bitter taste. It is still used as medicine (
Myrrh
Heb. mor. (1.) First mentioned as a principal ingredient in the holy anointing oil (Ex. 30:23). It formed part of the gifts brought by the wise men from the east, who came to worship the infant Jesus (Matt. 2:11). It was used in embalming (John 19:39), also as a perfume (Esther 2:12; Ps. 45:8; Prov. 7:17). It was a custom of the Jews to give those who were condemned to death by crucifixion “wine mingled with myrrh” to produce insensibility. This drugged wine was probably partaken of by the two malefactors, but when the Roman soldiers pressed it upon Jesus “he…
This substance is mentioned in (Exodus 30:23) as one of the ingredients of the "oil of holy ointment:" in (Esther 2:12) as one of the substances used in the purification of women; in (Psalms 45:8; Proverbs 7:17) and in several passages in Canticles, as a perfume. The Greek occurs in (Matthew 2:11) among the gifts brought by the wise men to the infant Jesus and in (Mark 15:23) it is said that "wine mingled with myrrh" was offered to but refused by, our Lord on the cross. Myrrh was also used for embalming. See John 19;39 and Herod. ii. 86. The Balsamodendron myrrha…
A precious gum yielded by a tree common in Africa and Arabia, which is about eight or nine feet high; its wood hard, and its trunk thorny. It was of several kinds, and various degrees of excellence. The best was an ingredient in the holy ointment, Ex 30:23. It was also employed in perfumes, Es 2:12 Ps 45:8 So 4:6 5:5,13; and in embalming, to preserve the body from corruption, Joh 19:39. The magi, who came from the East to worship Christ, offered him myrrh, Mt 2:11.
בָּטְנִים (boten) refers to pistachio nuts, specifically in the plural form. The term is derived from another Hebrew word and is noted for its oval shape. It appears in the context of a delicacy given to Joseph by Jacob through his sons.
בָּטְנִים n.[m.]pl. pistachio, an oval nut
base
H992 בָּטְנִים pistachio, an oval nut
992 boten bo'-ten
from 990; (only in plural) a pistachio-nut (from its
form):--nut.
see HEBREW for 0990
בָּטְנִים (bo.ten) — pistachio.
pistachio nuts-delicacy given to Joseph by Jacob through his sons
N-mp — Noun common · masculine plural absoluteHNcmpa
nuts:
(1) ('eghoz; karua; Arabic jauz, "the walnut" (So 6:11)): This is certainly the walnut tree, Juglans regia, a native of Persia and the Himalayas which flourishes under favorable conditions in all parts of Palestine; particularly in the mountains. In such situations it attains the height of from 60 to 90 ft. A grove of such trees affords the most delightful shade.
(2) (boTnim; terebinthoi (Ge 43:11, margin "pistachio nuts")): The Hebrew is perhaps allied to the Arabic buTm, the "terebinth," which is closely allied to the Pistacia vera, Natural Order Anacardiaceae, which produces pistachio nuts. These nuts, known in Arabic as fistuq, are prime favorites with the people of Palestine. They are oblong, 3/4 inches long, with green, oily cotyledons. They are eaten raw and are also…
Nuts
Were among the presents Jacob sent into Egypt for the purpose of conciliating Joseph (Gen. 43:11). This was the fruit of the pistachio tree, which resembles the sumac. It is of the size of an olive. In Cant. 6:11 a different Hebrew word (‘egoz), which means “walnuts,” is used.
are mentioned among the good things of the things which the sons of Israel were to take as a present to Joseph in Egypt. (Genesis 43:11) There can scarcely be a doubt that the Hebrew word, here denotes the fruit of the pistachio tree (Pistacia vera), for Syria and Palestine have been long famous. In (Solomon 6:11) a different Hebrew word is translated "nuts." In all probability it here refers to the walnut tree . According to Josephus the walnut tree was formerly common and grew most luxuriantly around the Lake of Gennesareth.
שָׁקֵד (shaqed) refers to the almond tree or its nut, noted for being the earliest to bloom. It is derived from the root word for 'to be vigilant' or 'to awaken.' The entries consistently emphasize its botanical significance without any noted disagreements.
שָׁקֵד n.[m.] almond(-tree)
base
H8247 שָׁקֵד almond(-tree)
8247 shaqed shaw-kade'
from 8245; the almond (tree or nut; as being the earliest in
bloom):--almond (tree).
see HEBREW for 08245
שָׁקֵד (sha.qed) — almond.
1) almond tree, almonds
1a) almond (the nut)
1b) almond-tree
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa