Genesis 47:31 — Word Study
WLCוַיֹּ֗אמֶר הִשָּֽׁבְעָה֙ לִ֔י וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּשְׁתַּ֥חוּ יִשְׂרָאֵ֖ל עַל־ רֹ֥אשׁ הַמִּטָּֽה׃ פ
BSASwearshâbaʻ [take an oath, make a solemn promise] Jacob saidʼâmar▸ [Israel, the father of the faithful] So Joseph sworeshâbaʻ▸ [as a son showing respect, pledged his loyalty, made a vow] and IsraelYisrâʼêl [in an act of worship and humility] bowed [in worship]shâchâh▸ [prostrated himself, showed reverence, with gratitude and devotion] atʻal the headrôʼsh [the top, the beginning] of his bedmiṭṭâh [couch, place of rest]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֗אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הִשָּֽׁבְעָה֙ | swear an oath ! | Verb niphal imperative second person masculine singular, suffix |
| לִ֔י | to me | Preposition, suffix |
| וַיִּשָּׁבַ֖ע | and he swore an oath | Verb, Niphal, sequential imperfect third person masculine singular |
| ל֑וֹ | to him | Preposition, suffix |
| וַיִּשְׁתַּ֥חוּ | and he bowed down | Verb pilpel, sequential imperfect third person masculine singular |
| יִשְׂרָאֵ֖ל | Israel | Noun proper masculine |
| עַל־ | on | Preposition |
| רֹ֥אשׁ | [the] head of | Noun common, masculine singular construct |
| הַמִּטָּֽה׃ פ | the bed | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Swear to me,” Jacob said. So Joseph swore to him, and Israel bowed in worship at the head of his bed. |
| KJV | And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed’s head. |
| ASV | And he said, Swear unto me: and he sware unto him. And Israel bowed himself upon the bed’s head. |
| YLT | and he saith, 'Swear to me;' and he sweareth to him, and Israel boweth himself on the head of the bed. |
| WEB | Israel said, “Swear to me,” and he swore to him. Then Israel bowed himself on the bed’s head. |
| BBE | And he said, Take an oath to me; and he took an oath to him: and Israel gave worship on the bed's head. |
Where they part company is הִשָּֽׁבְעָה֙ — see How Translations Differ.
The main clause is followed by Joseph's response and concludes with Jacob's act of worship, showing a clear sequence of actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
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 47:31
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 — Jacob's Final Requestgenerated
Genesis 47:31 describes the moment when Jacob, nearing death, asks his son Joseph to swear an oath regarding his burial. This request demonstrates Jacob's faith and desire to be buried with his ancestors, as he prepares for his final moments. The context emphasizes the importance of oaths and the act of worship in Jacob's life, reflecting his deep faith in God's promises.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 24:3 | and I will have you swear by the LORD, the God of heaven and the God of earth, that you will not take a wife for my son from the daughters of the Canaanites among whom I am dwelling, |
| 2 | Genesis 47:29 | When the time drew near for Israel to die, he called his son Joseph and said to him, “If I have found favor in your eyes, put your hand under my thigh and promise to show me kindness and faithfulness. Do not bury me in Egypt, |
| 3 | Genesis 24:26 | Then the man bowed down and worshiped the LORD, |
| 4 | Genesis 48:1–2 | Some time later Joseph was told, “Your father is ill.” So he set out with his two sons, Manasseh and Ephraim. |
| 5 | 1 Kings 1:47 | The king’s servants have also gone to congratulate our lord King David, saying, ‘May your God make the name of Solomon more famous than your own name, and may He make his throne greater than your throne.’ And the king has bowed in worship on his bed, |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — הִשָּֽׁבְעָה֙, hi.sha.ve.'Ahgenerated
The verb שָׁבַע (shaba`) means to swear or take an oath, indicating a serious commitment or promise. In this verse, Jacob is asking Joseph to make a solemn promise, which highlights the gravity of the request and the relationship between father and son.
The imperative form indicates urgency and importance, as Jacob is nearing the end of his life. The act of swearing an oath is a significant moment that underscores trust and loyalty within familial bonds.
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 וַיֹּ֗אמֶר (vai.Yo.mer) governs the entire verse, with three phrases hanging off it: an imperative phrase where Jacob commands Joseph, a verb phrase where Joseph swears, and a participial phrase describing Jacob's act of worship.
The structure indicates a sequence of actions: Jacob speaks, Joseph responds, and then Jacob worships. This order emphasizes Jacob's authority as a father and the reverence he shows in his final moments.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הִשָּֽׁבְעָה֙ is rendered as ὄμοσόν (omoson), which also means to swear an oath. This choice reflects a direct translation of the seriousness of the promise Jacob is asking Joseph to make.
The use of the Greek term carries the same weight of commitment as the Hebrew, indicating the importance of oaths in both cultures.
In plain words — the whole versegenerated
Genesis 47:31 shows Jacob asking Joseph to swear an oath about his burial. Joseph swears to him, and Jacob then worships at the head of his bed. This moment highlights the bond between father and son and Jacob's faith as he prepares for death.
Frequently Asked Questionsgenerated
Jacob's request for Joseph to swear an oath signifies the importance of family loyalty and the seriousness of his burial wishes.
Jacob worships at the head of his bed as an expression of faith and reverence to God, acknowledging His promises even in his final moments.
Swearing an oath in the Bible signifies a serious commitment, often invoking God's witness to the promise being made.
This verse reflects Jacob's character as a faithful man who honors his commitments and seeks to ensure his family's adherence to God's promises.
Reflection Questionsgenerated
- How can I demonstrate loyalty to my family like Joseph did?
- What does it mean to me to make a solemn promise or oath?
- In what ways can I express my faith and reverence in my daily life?
- How can I ensure that my actions reflect my commitments to those I love?
The early church on this verse — how the Fathers read it
The early commentary on this verse highlights Jacob's request to Joseph and his act of worship, illustrating the significance of oaths and faith in his life.
And he said to him, swear to me. And he swore to him: and Israel worshipped against the top of his staff. And in this place, some falsely simulate that Jacob worshipped the top of Joseph's scepter,Early Church Fathers on Genesis 47 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 47:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said, swear unto me,.... This he required, not from any distrust of Joseph, but to show his own eagerness, and the intenseness of his mind about this thing, how much he was set upon it, and
Read John Gill on Genesis 47 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and
Read Robert Jamieson on Genesis 47 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIsrael bowed himself, not to Joseph, who being now not upon his throne, nor amongst the Egyptians, but in his father’ s house, was doubtless more ready to pay that reverence than to receive veneration from him, which he owed to his father; but to God, who is here to be understood, as he is in the same phrase, , whom with this gesture he worshipped and praised, as for the promise of Canaan, and the assurance which he had now received from Joseph of his being buried there, so for all his favours to him and to Joseph, and by him to all his family. Jacob at this time was bedrid, through age and infirmity; but being now to give God solemn thanks, though the words and manner of it be not here…
Read Matthew Poole on Genesis 47 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 47:31 And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed’ s head.Ver. 31. And Israel bowed himself.] In way of thankfulness to God, framing himself to the lowliest gesture he was able; rearing himself up upon his pillow, "leaning" also "upon" his third leg, "his staff." In effaeta senecta, fides non effaeta.
Read John Trapp on Genesis 47 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Israel bowed himself upon the bed’s head.—The LXX., followed by the Epistle to the Hebrews (Genesis 11:21) and the Syriac, read, “on the top of his staff.” The word in the Hebrew, without vowels, may mean either bed or staff, and as we have mentioned above (Genesis 22:14), the points indicating the vowels were added in later times, and while valuable as representing a very ancient tradition, are nevertheless not of final authority. The rendering, however, of the Authorised Version is the most satisfactory. It was scarcely worth mentioning that Jacob bowed before Joseph, leaning on his staff; but the picture of the aged patriarch leaning back upon his bed, content and happy in his son’s…
Read Charles John Ellicott on Genesis 47 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. And Israel bowed himself upon the bed's head.] Jacob was now both old and feeble, and we may suppose him reclined on his couch when Joseph came; that he afterwards sat up erect (see Genesis 48:2) while conversing with his son, and receiving his oath and promise; and that when this was finished he bowed himself upon the bed's head - exhausted with the conversation, he again reclined himself on his bed as before. This seems to be the simple meaning, which the text unconnected with any religious system or prejudice, naturally proposes. But because שחה shachah, signifies not only to bow but to worship, because acts of religious worship were performed by bowing or prostration, and…
Read AdamClarke on Genesis 47 →CambridgeThe Cambridge Bible for Schools and Colleges31. Israel bowed himself] Cf. 1 Kings 1:47, “and the king (David) bowed himself upon the bed.” Here Jacob “bows himself” upon the bed’s head, presumably in silent thanksgiving to God for the promise made to him by Joseph. So the Lat. adoravit Israel Deum conversus ad lectuli caput. Joseph’s promise was no slight undertaking (see chap. 50). Jacob is full of gratitude. the bed’s head] The LXX following a different vocalization of the same Hebrew consonants, and reading hammatteh instead of hammittah, gives the rendering followed in Hebrews 11:21, “and worshipped leaning upon the top of his staff,” ἐπὶτὸἄκροντῆςῥάβδουαὐτοῦ. The staff would be his own staff, not as some have suggested, Joseph’s…
Read Cambridge on Genesis 47 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. Upon the bed’s head — The Syriac and Sept., (quoted in Hebrews 11:21,) read, on the head (or top) of his staff.
Read Daniel Denison Whedon 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
“Swear to me,” Jacob said. So Joseph swore to him, and Israel bowed in worship at the head of his bed.
Israel said, “Swear to me,” and he swore to him. Then Israel bowed himself on the bed’s head.
“Swear to me,” Jacob said. So Joseph swore to him, and Israel bowed in worship at the head of his bed.
Jacob said, “Swear to me that you will do so.” So Joseph gave him his word. Then Israel bowed down at the head of his bed.
Tyndale line
And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed’s head.
And he said, Swear unto me: and he sware unto him. And Israel bowed himself upon the bed’s head.
And he said, Swear unto me: and he sware unto him. And Israel bowed himself upon the bed’s head.
And he said, Swear to me: and he swore to him. And Israel bowed himself upon the bed's head.
The he said, Sweare vnto me. And he sware vnto him. And Israel worshipped towardes the beds head.
Strictly literal
And he said, Swear to me; and he swore to him. And Israel worshipped on the bed's head.
and he saith, 'Swear to me;' and he sweareth to him, and Israel boweth himself on the head of the bed.
and he says, “Swear to me”; and he swears to him, and Israel bows himself on the head of the bed.
And he said, Swear unto me; and he swore unto him; and Israel bowed himself upon the head of the bed.
Israel said, “Swear to me,” and Joseph swore to him. Then Israel bowed down at the head of his bed.
From the Latin
And he said: Swear then to me. And as he was swearing, Israel adored God, turning to the bed’s head.
Simplified
“Swear to me that you will,” he said. Joseph swore that he would. Israel bowed in worship at the head of his bed.
And he said, Take an oath to me; and he took an oath to him: and Israel gave worship on the bed's head.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with 9 of the 10 words matched. The Samaritan Pentateuch differs slightly, using השׁבע (swear) and ישׁתחוי (bow down), indicating variations in the wording but not in the overall meaning.
וַיֹּ֗אמֶר הִשָּֽׁבְעָה֙ לִ֔י וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּשְׁתַּ֥חוּ יִשְׂרָאֵ֖ל עַל־ רֹ֥אשׁ הַמִּטָּֽה׃ פ
9 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 השׁבע לי וישׁבע לו וישׁתחוי ישׂראל על ראשׁ המטה
2 words differ from the Masoretic Text: השׁבע (swear), ישׁתחוי (bow down)
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 47:31
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.
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
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Impv-2ms | Suff — Verb niphal imperative second person masculine singular · suffixHVNv2ms/Sh
oth (shebhu`ah, probably from shebha`, "seven," the sacred number, which occurs frequently in the ritual of an oath; horkos; and the stronger word 'alah, by which a curse is actually invoked upon the oath-breaker Septuagint ara)): In Mt 26:70-74 Peter first denies his Lord simply, then with an oath (shebhu`ah), then invokes a curse ('alah), thus passing through every stage of asseveration.
1. Law Regarding Oaths:
The oath is the invoking of a curse upon one's self if one has not spoken the truth (Mt 26:74), or if one fails to keep a promise (1Sa 19:6; 20:17; 2Sa 15:21; 19:23). It played a very important part, not only in lawsuits (
Oath
A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and…
The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign’s name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are…
A solemn affirmation accompanied by an appeal to the Supreme Being. God has prohibited all false oaths, and all useless and customary swearing in ordinary discourse; but when the necessity or importance of a matter requires an oath, he allows men to swear by his name, Ex 22:11 Le 5:1. To swear by a false god was an act of idolatry, Jer 5:7 12:16.
Among the Hebrews an oath was administered by the judge, who stood up, and adjured the party who was to be sworn. In this manner our Lord was adjured by Caiaphas, Mt 26:63. Jesus had remained silent under long examination, when the high priest, rising up, knowing he had a sure mode of obtaining an answer said, "I adjure thee by the…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
oth (shebhu`ah, probably from shebha`, "seven," the sacred number, which occurs frequently in the ritual of an oath; horkos; and the stronger word 'alah, by which a curse is actually invoked upon the oath-breaker Septuagint ara)): In Mt 26:70-74 Peter first denies his Lord simply, then with an oath (shebhu`ah), then invokes a curse ('alah), thus passing through every stage of asseveration.
1. Law Regarding Oaths:
The oath is the invoking of a curse upon one's self if one has not spoken the truth (Mt 26:74), or if one fails to keep a promise (1Sa 19:6; 20:17; 2Sa 15:21; 19:23). It played a very important part, not only in lawsuits (
Oath
A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and…
The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign’s name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are…
A solemn affirmation accompanied by an appeal to the Supreme Being. God has prohibited all false oaths, and all useless and customary swearing in ordinary discourse; but when the necessity or importance of a matter requires an oath, he allows men to swear by his name, Ex 22:11 Le 5:1. To swear by a false god was an act of idolatry, Jer 5:7 12:16.
Among the Hebrews an oath was administered by the judge, who stood up, and adjured the party who was to be sworn. In this manner our Lord was adjured by Caiaphas, Mt 26:63. Jesus had remained silent under long examination, when the high priest, rising up, knowing he had a sure mode of obtaining an answer said, "I adjure thee by the…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
Conj | V-Hithpael-ConsecImperf-3ms — Verb pilpel · sequential imperfect third person masculine singularHc/Vvw3ms
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.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
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…
מִטָּה (mittah) refers to a bed or couch, primarily a place for reclining, sleeping, or eating. It can also denote a bier or litter. The word is derived from a root meaning to extend, indicating its function as a surface for rest.
מִטָּה n.f. couch, bed (place of reclining)
base
H4296 מִטָּה couch, bed (place of reclining)
4296 mittah mit-taw'
from 5186; a bed (as extended) for sleeping or eating; by
analogy, a sofa, litter or bier:--bed((-chamber)), bier.
see HEBREW for 05186
מִטָּה (mit.tah) — bed.
couch, bed, bier
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Bed
(Heb. mittah), for rest at night (Ex. 8:3; 1 Sam. 19:13, 15, 16, etc.); during sickness (Gen. 47:31; 48:2; 49:33, etc.); as a sofa for rest (1 Sam. 28:23; Amos 3:12). Another Hebrew word (er’es) so rendered denotes a canopied bed, or a bed with curtains (Deut. 3:11; Ps. 132:3), for sickness (Ps. 6:6; 41:3).
In the New Testament it denotes sometimes a litter with a coverlet (Matt. 9:2, 6;
The Jewish bed consisted of the mattress, a mere mat, or one or more quilts; the covering, a finer quilt, or sometimes the outer garment worn by day, (1 Samuel 19:13) which the law provided should not be kept in pledge after sunset, that the poor man might not lack his needful covering, (24:13) the pillow, (1 Samuel 19:13) probably formed of sheep’s fleece or goat’s skin with a stuffing of cotton, etc.; the bedstead, a divan or bench along the side or end of the room, sufficing at a support for the bedding. Besides we have bedsteads made of ivory, wood, etc. referred to in (3:11; Amos 6:4) The ornamental portions were pillars and a canopy, Judith 13:9, ivory carvings, gold and silver, and probably mosaic work, purple and fine…
In the East, is, and was anciently, a divan, or broad low step around the sides of a room, like a sofa, which answered to purpose of a sofa by day for reclining, and of a bed by night for sleeping, Ex 8:3 2Sa 4:5-7. Sometimes it was raised several steps above the floor, 2Ki 1:4 Ps 132:4. It was covered very differently, and with more or less ornament, according to the rank of owner of the house. The poor had but a simple mattress or sheepskin; or a cloak or blanked, which also answered to wrap themselves in by day, Ex 22:2 De 24:13. Hence it was easy for the persons…