Genesis 47:16 — Word Study
WLCוַיֹּ֤אמֶר יוֹסֵף֙ הָב֣וּ מִקְנֵיכֶ֔ם וְאֶתְּנָ֥ה לָכֶ֖ם בְּמִקְנֵיכֶ֑ם אִם־ אָפֵ֖ס כָּֽסֶף׃
BSAThen bring meyâhab your livestockmiqneh [domestic animals, such as cattle, sheep, and goats] saidʼâmar▸ JosephYôwçêph [Jehovah has added] Sinceʼim the moneykeçeph [silver, or payment] is goneʼâphêç■ [has ended, ceased, or failed] I will sellnâthan in exchange for your livestockmiqneh [cattle, sheep, and goats]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יוֹסֵף֙ | Joseph | Noun proper masculine |
| הָב֣וּ | give | Verb, Qal, imperative second person masculine plural |
| מִקְנֵיכֶ֔ם | livestock your | Noun common masculine singular construct, suffix |
| וְאֶתְּנָ֥ה | so let me give [it] | Conjunction, verb qal infinitive construct first person common singular |
| לָכֶ֖ם | to you | Preposition, suffix |
| בְּמִקְנֵיכֶ֑ם | for livestock your | Preposition, noun common masculine singular construct, suffix |
| אִם־ | if | Particle |
| אָפֵ֖ס | it has come to an end | Verb, Qal, perfect third person masculine singular |
| כָּֽסֶף׃ | money | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Then bring me your livestock,” said Joseph. “Since the money is gone, I will sell you food in exchange for your livestock.” |
| KJV | And Joseph said, Give your cattle; and I will give you for your cattle, if money fail. |
| ASV | And Joseph said, Give your cattle; and I will give you for your cattle, if money fail. |
| YLT | and Joseph saith, 'Give your cattle; and I give to you for your cattle, if the money hath ceased.' |
| WEB | Joseph said, “Give me your livestock; and I will give you food for your livestock, if your money is gone.” |
| BBE | And Joseph said, Give me your cattle; I will give you grain in exchange for your cattle if your money is all gone. |
Where they part company is in the translation of livestock, which is consistently rendered across all versions.
The sentence comprises a main clause followed by subordinate and conditional clauses that clarify the context of the command.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectיוֹסֵף
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 47:16
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 Management of Resourcesgenerated
Genesis 47:16 shows Joseph responding to the Egyptians' plea for food during a severe famine. The people have run out of money and are in desperate need of sustenance, prompting Joseph to offer a solution that involves trading their livestock for food. This exchange illustrates Joseph's role as a leader and provider in Egypt, ensuring that the population can survive the crisis.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 6:5–7 | Finally these men said, “We will never find any charge against this Daniel, unless we find something against him concerning the law of his God.” |
| 2 | Proverbs 12:17 | He who speaks the truth declares what is right, but a false witness speaks deceit. |
| 3 | 1 Corinthians 10:32 | Do not become a stumbling block, whether to Jews or Greeks or the church of God— |
| 4 | Philippians 4:8 | Finally, brothers, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think on these things. |
| 5 | Colossians 4:5 | Act wisely toward outsiders, redeeming the time. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מִקְנֵיכֶם, mik.nei.Khemgenerated
The word מִקְנֵה (miqneh) refers to livestock, specifically domestic animals such as cattle, sheep, and goats. It comes from a root meaning 'something bought', emphasizing the concept of ownership and property in agricultural societies.
In this verse, מִקְנֵיכֶם is in the construct form, indicating possession, as it is linked to the second person plural suffix, meaning 'your livestock'. This highlights the relationship between the Egyptians and their animals, which are now being offered as a means of survival.
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 main verb is וַיֹּ֤אמֶר, and he said, which governs the entire sentence. The structure includes a direct address to the Egyptians and a conditional clause regarding their situation.
The sentence unfolds with a command to bring livestock, followed by a statement about the absence of money, culminating in the offer of food in exchange for their animals. This structure emphasizes Joseph's authority and the urgency of the situation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word מִקְנֵה is rendered as ὑμῶν, which translates to 'your'. This choice maintains the possessive nature of the livestock while adapting to the Greek language.
The translation reflects the same relational dynamics present in the Hebrew, emphasizing the Egyptians' ownership of the livestock they are offering.
In plain words — the whole versegenerated
Genesis 47:16 shows Joseph telling the Egyptians to bring their livestock because their money has run out. He offers to provide them with food in exchange for their animals, ensuring they have what they need to survive during the famine.
Frequently Asked Questionsgenerated
Joseph is proposing a trade; since the people have no money left, he suggests they offer their livestock in exchange for food.
Livestock represents wealth and sustenance, making it a valuable asset for the Egyptians during a time of famine.
Joseph is acting as a provider and leader, managing resources to help the people survive the crisis.
It illustrates how people can adapt to difficult circumstances by finding alternative means of exchange to meet their needs.
Reflection Questionsgenerated
- How do we respond to situations where we feel we have nothing left to offer?
- What can we learn from Joseph's leadership in times of crisis?
- In what ways can we support others who are struggling, similar to how Joseph provided for the Egyptians?
- How does this passage challenge our understanding of value and resources?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 47:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Joseph said, give your cattle,.... Oxen, sheep, horses, asses, as follows: and I will give you for your cattle, if money fail; that is, corn for cattle, if they had no money to give.
Read John Gill on Genesis 47 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine.
Read Robert Jamieson on Genesis 47 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 47:16 And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.Ver. 16. Give your cattle.]
Read John Trapp on Genesis 47 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersJOSEPH’S POLICY IN EGYPT.(16) Give your cattle.—As the people were in want of food, and their land incapable of cultivation as long as the Nile ceased to overflow, this was a merciful arrangement, by which the owners were delivered from a burden, and also a portion of the cattle saved for the time when they would be needed again for agricultural purposes. As the charge of so many cattle in time of dearth would be a very serious matter (1 Kings 18:5-6), we now see the reason why Pharaoh wished the ablest of Joseph’s brethren to be employed in the task; and probably while there was no food for them in the Nile Valley, there would still be grass in the alluvial soil of the delta, which men…
Read Charles John Ellicott on Genesis 47 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Give your cattle] This was the wisest measure that could be adopted, both for the preservation of the people and of the cattle also. As the people had not grain for their own sustenance, consequently they could have none for their cattle; hence the cattle were in the most imminent danger of starving; and the people also were in equal danger, as they must have divided a portion of that bought for themselves with the cattle, which for the sake of tillage, c., they wished of course to preserve till the seven years of famine should end. The cattle being bought by Joseph were supported at the royal expense, and very likely returned to the people at the end of the famine for how else…
Read AdamClarke on Genesis 47 →CambridgeThe Cambridge Bible for Schools and Colleges16. I will give you] The word “bread” is evidently understood; and is found supplied in the Sam., LXX and Vulg. versions.
Read Cambridge on Genesis 47 →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 bring me your livestock,” said Joseph. “Since the money is gone, I will sell you food in exchange for your livestock.”
Joseph said, “Give me your livestock; and I will give you food for your livestock, if your money is gone.”
“Then bring me your livestock,” said Joseph. “Since the money is gone, I will sell you food in exchange for your livestock.”
Then Joseph said, “If your money is gone, bring your livestock, and I will give you food in exchange for your livestock.”
Tyndale line
And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.
And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.
And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.
And Joseph said, Give your cattle; and I will give you for your cattle, if money hath failed.
Then saide Ioseph, Bring your cattell, and I will giue you for your cattell, if your money be spent.
Strictly literal
And Joseph said, Give your cattle, and I will give you for your cattle, if [your] money be all gone.
and Joseph saith, 'Give your cattle; and I give to you for your cattle, if the money hath ceased.'
And Joseph says, “Give your livestock; and I give to you for your livestock, if the money has ceased.”
And Joseph said, Give up your cattle; and I will give you for your cattle, if the money be all gone.
Joseph said, “If your money is gone, bring your livestock and I will give you food in exchange for your livestock.”
From the Latin
And he answered them: Bring me your cattle, and for them I will give you food, if you have no money.
Simplified
“Bring me your livestock,” Joseph told them. “I'll give you grain in exchange for your livestock if you've run out of money.”
And Joseph said, Give me your cattle; I will give you grain in exchange for your cattle if your money is all gone.
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 aligns closely with the Septuagint, with all ten words matched. The Samaritan Pentateuch differs in three words, using אתן (give), לחם (bread), and ה (the), indicating a different focus on the type of exchange.
וַיֹּ֤אמֶר יוֹסֵף֙ הָב֣וּ מִקְנֵיכֶ֔ם וְאֶתְּנָ֥ה לָכֶ֖ם בְּמִקְנֵיכֶ֑ם אִם־ אָפֵ֖ס כָּֽסֶף׃
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויאמר יוסף הבו מקניכם ואתן לכם לחם במקניכם אם אפס הכסף
3 words differ from the Masoretic Text: אתן (give), לחם (bread), ה (the)
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 47:16
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
יוֹסֵף (Yowceph) means 'he adds' or 'increases' and refers primarily to Joseph, the eldest son of Jacob and Rachel. The name appears in various contexts, including other individuals named Joseph, such as a man of Issachar, a son of Asaph, and a priest. The entries highlight his familial relationships and roles during different periods, including the Exile and Return.
יוֹסֵף 212 and יְהוֹסֵף n.pr.m. (he adds, increases)
elder son of Jacob and Rachael
a man of Issachar
a son of Asaph
one of those who took strange wives
a priest
base
H3130 יוֹסֵף and יְהוֹסֵף (he adds, increases) . elder son of Jacob and Rachael
. a man of Issachar
. a son of Asaph
. one of those who took strange wives
. a priest
3130 Yowceph yo-safe'
future of 3254; let him add (or perhaps simply active
participle adding); Joseph, the name of seven
Israelites:--Joseph. Compare 3084.
see HEBREW for 03254
see HEBREW for 03084
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of the Patriarchs, first mentioned at Gen.30.24;
son of: Israel (H3478) and Rachel (H7354);
brother of: Benjamin (H1144);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); married to Asenath (H0621);
father of: Manasseh (H4519) and Ephraim (H0669); also called Zaphenath-paneah at Gen.41.45;
§ Joseph = "Jehovah has added"
1) the eldest son of Jacob by Rachel
2) father of Igal, who represented the tribe of Issachar among the spies
3) a son of Asaph
4) a man who took a foreign wife in the time of Ezra
5) a priest of the family of Shebaniah in the time of Nehemiah
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.7;
father of: Igal (H3008)
N-proper — Noun proper masculineHNpm
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
מִקְנֶה (miqneh) refers to cattle or livestock, specifically domestic animals that can be purchased. It encompasses general terms for herds and flocks, including cows, sheep, and goats. The word is derived from a root meaning 'something bought' and relates to property and possession.
מִקְנֶה 76 n.m. cattle
base
H4735 מִקְנֶה cattle
4735 miqneh mik-neh'
from 7069; something bought, i.e. property, but only
livestock; abstractly, acquisition:--cattle, flock, herd,
possession, purchase, substance.
see HEBREW for 07069
מִקְנֶה (miq.neh) — livestock.
1) cattle, livestock
1a) cattle, livestock
1a1) in general of a purchasable domestic animal
1b) cows, sheep, goats (in herds and flocks)
N-mp | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-1cs — Conjunction · verb qal infinitive construct first person common singularHC/Vqc1cs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
מִקְנֶה (miqneh) refers to cattle or livestock, specifically domestic animals that can be purchased. It encompasses general terms for herds and flocks, including cows, sheep, and goats. The word is derived from a root meaning 'something bought' and relates to property and possession.
מִקְנֶה 76 n.m. cattle
base
H4735 מִקְנֶה cattle
4735 miqneh mik-neh'
from 7069; something bought, i.e. property, but only
livestock; abstractly, acquisition:--cattle, flock, herd,
possession, purchase, substance.
see HEBREW for 07069
מִקְנֶה (miq.neh) — livestock.
1) cattle, livestock
1a) cattle, livestock
1a1) in general of a purchasable domestic animal
1b) cows, sheep, goats (in herds and flocks)
Prep | N-mp | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2mp
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
אָפֵס (aphec) is a Hebrew verb meaning to cease, fail, or come to an end. It is a primitive root that conveys the idea of disappearing or being completely gone. The entries consistently emphasize its usage in the context of ending or breaking off.
אָפֵס vb. cease, fail, come to an end
base
H656 אָפֵס cease, fail, come to an end
656 'aphec aw-face'
a primitive root; to disappear, i.e. cease:--be clean gone
(at an end, brought to nought), fail.
אָפֵס (a.phes) — to end.
(Qal) to cease, break, come to an end
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms — Noun common · masculine singular absoluteHNcmsa
mun'-i: Various terms are used for money in the Bible, but the most common are the Hebrew keceph, and Greek argurion, both meaning silver. We find also qesiTah, rendered by Septuagint "lambs," probably referring to money in a particular form; chalkos, is used for money in Mt 10:9; Mr 6:8; 12:41. It was the name of a small coin of Agrippa II (Madden, Coins of the Jews); chrema, "price," is rendered money in Ac 4:37; 8:18,20; 24:26; kerma, "piece," i.e. piece of money (Joh 2:15); didrachmon, "tribute money" (Mt 17:24 the King James Version, the Revised Version (British and American) "half-shekel"); kensos, "census,"…
Money
Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob’s purchase of a field at Shalem (Gen. 33:18, 19) for “an hundred pieces of money”=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.
The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly…
Uncointed money. --It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. (Genesis 17:13) The 1000 pieces of silver paid by Abimelech to Abraham, (Genesis 20:16) and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, (Genesis 37:28) were probably rings such as we…
Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the…