Genesis 43:31 — Word Study
WLCוַיִּרְחַ֥ץ פָּנָ֖יו וַיֵּצֵ֑א וַיִּ֨תְאַפַּ֔ק וַיֹּ֖אמֶר שִׂ֥ימוּ לָֽחֶם׃
BSAThen he washedrâchats▸ [with water, to cleanse] his facepânîym [presence, countenance] and came back outyâtsâʼ▸ [from his private chamber, into the open] Regaining his composureʼâphaq▸ [gaining control of, composing, emotions, inner self] he saidʼâmar▸ [spoke, commanded] Servesûwm [set before us, bring forth] the meallechem [food, bread, sustenance]
| Greek | English | Parsing |
|---|---|---|
| וַיִּרְחַ֥ץ | and he washed | Verb, Qal, sequential imperfect third person masculine singular |
| פָּנָ֖יו | face his | Noun common masculine plural construct, suffix |
| וַיֵּצֵ֑א | and he came out | Verb, Qal, sequential imperfect third person masculine singular |
| וַיִּ֨תְאַפַּ֔ק | and he restrained himself | Verb, Hithpael, sequential imperfect third person masculine singular |
| וַיֹּ֖אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| שִׂ֥ימוּ | set | Verb, Qal, imperative second person masculine plural |
| לָֽחֶם׃ | food | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then he washed his face and came back out. Regaining his composure, he said, “Serve the meal.” |
| KJV | And he washed his face, and went out, and refrained himself, and said, Set on bread. |
| ASV | And he washed his face, and came out; and he refrained himself, and said, Set on bread. |
| YLT | and he washeth his face, and goeth out, and refraineth himself, and saith, 'Place bread.' |
| WEB | He washed his face, and came out. He controlled himself, and said, “Serve the meal.” |
| BBE | Then, after washing his face, he came out, and controlling his feelings said, Put food before us. |
Where they part company is in the rendering of וַיִּ֨תְאַפַּ֔ק — see How Translations Differ.
The sentence is structured with a main action followed by subordinate actions and commands, creating a clear narrative flow.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbרָחַץ
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 43:31
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's Reunion with His Brothersgenerated
Genesis 43:31 describes Joseph's emotional struggle as he prepares to interact with his brothers after years of separation. After a moment of intense emotion, he washes his face to regain his composure before giving instructions to serve the meal. This moment highlights the complexity of his feelings and the significance of the reunion, as seen in the surrounding verses that detail the brothers' reactions and the separation of their meals.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 45:1 | Then Joseph could no longer control himself before all his attendants, and he cried out, “Send everyone away from me!” So none of them were with Joseph when he made himself known to his brothers. |
| 2 | Isaiah 42:14 | “I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant. |
| 3 | Jeremiah 31:16 | This is what the LORD says: “Keep your voice from weeping and your eyes from tears, for the reward for your work will come, declares the LORD. Then your children will return from the land of the enemy. |
| 4 | 1 Peter 3:10 | For, “Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — וַיִּרְחַ֥ץ, vai.yir.Chatzgenerated
The verb רָחַץ (rachats) means to wash or bathe, indicating a physical cleansing. In this context, it signifies Joseph's effort to present himself composed and ready to engage with his brothers after a deeply emotional moment. The Qal form here indicates a simple action of washing, emphasizing the act of cleaning oneself.
This word appears frequently in the Hebrew Bible, often in contexts requiring purification, such as in Exodus 30:19 where priests must wash before entering the temple. Joseph's washing is not merely about hygiene; it symbolizes a transition from a private emotional state to a public role.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action initiated by the finite verbs: וַיִּרְחַ֥ץ, he washed, and וַיֵּצֵ֑א, he came out. These verbs establish the sequence of actions Joseph takes to regain his composure. The structure is straightforward, with a series of actions that build on one another, reflecting Joseph's transition from private emotion to public command.
The verbs are followed by a noun phrase, לָֽחֶם, the meal, which serves as the object of Joseph's instruction. This clear progression of actions emphasizes Joseph's movement from vulnerability to authority.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew וַיִּרְחַ֥ץ is rendered as νιψάμενος (nipsamenos), which also means to wash. This choice reflects a direct translation of the action, maintaining the physical and symbolic significance of cleansing.
The Greek word for וַיִּ֨תְאַפַּ֔ק is ἐνεκρατεύσατο (enekrateusato), meaning he restrained himself. This translation captures the essence of self-control and highlights the emotional struggle Joseph faces.
In plain words — the whole versegenerated
Genesis 43:31 tells us that Joseph washed his face after a moment of deep emotion and came back out to speak to his brothers. He regained his composure and instructed his servants to serve the meal. This moment emphasizes Joseph's transition from vulnerability to authority as he interacts with his family.
Frequently Asked Questionsgenerated
Joseph washing his face signifies his effort to regain composure after an emotional moment, preparing him to interact with his brothers.
Joseph's emotional response was due to the long separation from his brothers and the complexity of their reunion, which stirred deep feelings.
Serving the meal represents a gesture of hospitality and reconciliation, marking a shift in Joseph's relationship with his brothers.
This moment shows Joseph's strength and self-control, as he balances his emotions with his responsibilities as a leader.
Reflection Questionsgenerated
- How do I manage my emotions in difficult situations, like Joseph did?
- What does it mean to regain composure in my daily life?
- In what ways can I show hospitality and kindness to others, even when I feel vulnerable?
- How can I learn from Joseph's example of self-control in my interactions with family and friends?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 43:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he washed his face,.... From the tears on it, that it might not be discerned that he had been weeping: and went out; of his chamber into the room again, where his brethren were: and refrained
Read John Gill on Genesis 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there.
Read Robert Jamieson on Genesis 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 43:31 And he washed his face, and went out, and refrained himself, and said, Set on bread.Ver. 31. Set on bread.] Which the Latins call panis of ðáí, either because all covet it, or because whatever else the cheer be, men always set on bread. Isidor., lib. xx.
Read John Trapp on Genesis 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) He washed his face.—This was done to remove all traces of his tears.
Read Charles John Ellicott on Genesis 43 →CambridgeThe Cambridge Bible for Schools and Colleges31. he refrained himself] Joseph’s effort of self-constraint broke down in Genesis 45:1. Set on bread] As we should say, “serve up dinner.”
Read Cambridge 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 he washed his face and came back out. Regaining his composure, he said, “Serve the meal.”
He washed his face, and came out. He controlled himself, and said, “Serve the meal.”
Then he washed his face and came back out. Regaining his composure, he said, “Serve the meal.”
Then he washed his face and came out. With composure he said, “Set out the food.”
Tyndale line
And he washed his face, and went out, and refrained himself, and said, Set on bread.
And he washed his face, and came out; and he refrained himself, and said, Set on bread.
And he washed his face, and came out; and he refrained himself, and said, Set on bread.
And he washed his face, and went out, and refrained himself, and said, Set on bread.
Afterward he washed his face, and came out, and refrained himselfe, and sayd, Set on meate.
Strictly literal
And he washed his face, and came out, and controlled himself, and said, Set on bread.
and he washeth his face, and goeth out, and refraineth himself, and saith, 'Place bread.'
and he washes his face, and goes out, and refrains himself, and says, “Place bread.”
And he washed his face, and came out, and refrained himself, and said, Set on the bread.
He washed his face and came out. He controlled himself, saying, “Serve the food.”
From the Latin
And when he had washed his face, coming out again, he refrained himself, and said: Set bread on the table.
Simplified
Then he washed his face, got his emotions under control, and went back out. “Serve the food,” he ordered.
Then, after washing his face, he came out, and controlling his feelings said, Put food before us.
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 (MT) states, "וַיִּרְחַ֥ץ פָּנָ֖יו וַיֵּצֵ֑א וַיִּ֨תְאַפַּ֔ק וַיֹּ֖אמֶר שִׂ֥ימוּ לָֽחֶם׃" The Septuagint (LXX) agrees with the MT in all seven words, although the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch also aligns perfectly with the MT, presenting the same wording: "וירחץ פניו ויצא ויתאפק ויאמר שׂימו לחם." Thus, both the Septuagint and the Samaritan Pentateuch confirm the text of the Masoretic Text without any differences in this verse.
וַיִּרְחַ֥ץ פָּנָ֖יו וַיֵּצֵ֑א וַיִּ֨תְאַפַּ֔ק וַיֹּ֖אמֶר שִׂ֥ימוּ לָֽחֶם׃
7 of the 7 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.
וירחץ פניו ויצא ויתאפק ויאמר שׂימו לחם
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 43:31
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.
רָחַץ (rachats) is a Hebrew verb meaning to wash or bathe. It covers various forms of washing, including washing oneself and being washed. The entries indicate its use in different grammatical forms, such as Qal, Pual, and Hithpael, which reflect actions of washing and being washed. The lexicons do not present any significant disagreement.
רָחַץ 72 vb. wash, wash off, away, bathe
Qal 69
trans. wash (with water)
intrans. wash, bathe (oneself)
Pu. be washed
Hithp. if I washed myself in snow
base
H7364 רָחַץ wash, wash off, away, bathe
7364 rachats raw-khats'
a primitive root; to lave (the whole or a part of a
thing):--bathe (self), wash (self).
רָחַץ (ra.chats) — to wash: wash.
: wash
1) to wash, wash off, wash away, bathe
1a) (Qal)
1a1) to wash, wash off, wash away
1a2) to wash, bathe (oneself)
1b) (Pual) to be washed
1c) (Hithpael) to wash oneself
2a) (Hithpael Passive) to be regarded clean, trustworthy
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אָפַק (aphaq) is a Hebrew verb meaning to hold or be strong. It primarily conveys the idea of restraining oneself or holding back, particularly in the Hithpael form. The entries emphasize its reflexive nature, indicating self-control or compulsion.
[אָפַק] vb. hold, be strong—only Hithp.
force, compel oneself
restrain oneself, refrain
base
H662 אָפַק hold, be strong
662 'aphaq aw-fak'
a primitive root; to contain, i.e. (reflex.) abstain:--force
(oneself), restrain.
אָפַק (a.phaq) — to refrain.
1) to hold, be strong, restrain, hold back
1a) (Hithpael)
1a1) to restrain oneself, refrain
1a2) to force, compel oneself
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
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 שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.