Genesis 48:22 — Word Study
WLCוַאֲנִ֞י נָתַ֧תִּֽי לְךָ֛ שְׁכֶ֥ם אַחַ֖ד עַל־ אַחֶ֑יךָ אֲשֶׁ֤ר לָקַ֙חְתִּי֙ מִיַּ֣ד הָֽאֱמֹרִ֔י בְּחַרְבִּ֖י וּבְקַשְׁתִּֽי׃ פ
BSAas one who is aboveʻal [set apart from, superior to] your brothersʼâch ◂Iʼănîy givenâthan■ [bestow, grant] theʼechâd ridge of landshᵉkem [a mountain slope, a portion of inheritance] thatʼăsher I tooklâqach■ [conquered, seized] fromyâd the AmoritesʼĔmôrîy [a Canaanite tribe, the descendants of Canaan] with my swordchereb [a cutting instrument] and bowqesheth [a weapon for hunting or battle, a sign of power]
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֞י | and I | Conjunction, pronoun |
| נָתַ֧תִּֽי | I give | Verb, Qal, perfect first person common singular |
| לְךָ֛ | to you | Preposition, suffix |
| שְׁכֶ֥ם | a shoulder | Noun common, masculine singular absolute |
| אַחַ֖ד | one | Adj |
| עַל־ | over | Preposition |
| אַחֶ֑יךָ | brothers your | Noun common masculine plural construct, suffix |
| אֲשֶׁ֤ר | which | Particle |
| לָקַ֙חְתִּי֙ | I took | Verb, Qal, perfect first person common singular |
| מִיַּ֣ד | from [the] hand of | Preposition, noun common both singular construct |
| הָֽאֱמֹרִ֔י | the Amorite[s] | Particle, noun gentilic masculine singular absolute |
| בְּחַרְבִּ֖י | by sword my | Preposition, noun common feminine singular construct, suffix |
| וּבְקַשְׁתִּֽי׃ פ | and by bow my | Conjunction, preposition, noun common feminine singular construct |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And to you, as one who is above your brothers, I give the ridge of land that I took from the Amorites with my sword and bow.” |
| KJV | Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. |
| ASV | Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. |
| YLT | and I — I have given to thee one portion above thy brethren, which I have taken out of the hand of the Amorite by my sword and by my bow.' |
| WEB | Moreover I have given to you one portion above your brothers, which I took out of the hand of the Amorite with my sword and with my bow.” |
| BBE | And I have given you more than your brothers, even Shechem as your heritage, which I took from the Amorites with my sword and my bow. |
Translations agree on the term for the land, emphasizing its significance as an inheritance.
The main clause is clear and direct, with subordinate phrases providing context for the inheritance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbנָתַן
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 48:22
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 Blessing to Josephgenerated
Genesis 48:22 records Jacob's declaration to Joseph, where he bestows upon him a unique inheritance, symbolizing his elevated position among his brothers. This moment occurs as Jacob prepares to bless his sons, highlighting the significance of familial roles and blessings in the narrative. The context reveals the importance of land inheritance in Israelite culture, as seen in Jacob's earlier interactions with his other sons and their blessings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 33:19 | And the plot of ground where he pitched his tent, he purchased from the sons of Hamor, Shechem’s father, for a hundred pieces of silver. |
| 2 | Deuteronomy 21:17 | Instead, he must acknowledge the firstborn, the son of his unloved wife, by giving him a double portion of all that he has. For that son is the firstfruits of his father’s strength; the right of the firstborn belongs to him. |
| 3 | Joshua 24:32 | And the bones of Joseph, which the Israelites had brought up out of Egypt, were buried at Shechem in the plot of land that Jacob had purchased from the sons of Hamor, Shechem’s father, for a hundred pieces of silver. So it became an inheritance for Joseph’s descendants. |
| 4 | 1 Chronicles 5:2 | And though Judah prevailed over his brothers and a ruler came from him, the birthright belonged to Joseph. |
| 5 | Ezekiel 47:13 | This is what the Lord GOD says: “These are the boundaries by which you are to divide the land as an inheritance among the twelve tribes of Israel; Joseph shall receive two portions. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שְׁכֶם, she.Khemgenerated
The word שְׁכֶם, transliterated as shekhem, refers to a shoulder or ridge, often symbolizing a portion of land or inheritance. In this verse, it implies a specific geographical area that holds significance for Joseph as a favored son.
This noun is in the masculine singular absolute form, indicating a distinct piece of land that Jacob is designating to Joseph, setting him apart from his brothers. The use of shekhem in this context emphasizes the importance of the land as a familial inheritance.
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 נָתַ֧תִּֽי, I give, which governs the entire sentence. The structure includes a subject, a direct object, and several prepositional phrases that elaborate on the inheritance being given.
The Hebrew word order places emphasis on Jacob's declaration to Joseph, highlighting the significance of the inheritance and the relationship between Jacob and his son.
Septuagint Backgroundgenerated
The Septuagint translates שְׁכֶם as σικιμα, which suggests a specific location or territory. This choice aligns with the idea of a geographical inheritance, indicating that the translators understood the term in a similar context.
The use of σικιμα reflects the importance of land in the blessings given to the tribes of Israel, emphasizing the continuity of this theme from Hebrew to Greek.
In plain words — the whole versegenerated
Genesis 48:22 shows Jacob giving Joseph a special piece of land called שְׁכֶם as an inheritance. This land is significant because it sets Joseph apart from his brothers, indicating his favored status. Jacob mentions that he took this land from the Amorites using his sword and bow, emphasizing the strength and effort involved in acquiring it.
Frequently Asked Questionsgenerated
Jacob is bestowing a specific portion of land to Joseph, symbolizing his unique status and inheritance among his brothers.
The inheritance signifies not only land but also the continuation of Jacob's lineage and the blessings associated with it, establishing Joseph's role in the family.
The mention of sword and bow indicates that Jacob conquered the land from the Amorites, highlighting the struggle and strength required to secure this inheritance.
The term שְׁכֶם not only refers to a physical location but also embodies the themes of inheritance, favor, and the fulfillment of God's promises to the patriarchs.
Reflection Questionsgenerated
- What does it mean for Joseph to receive a special inheritance from Jacob?
- How can we understand the significance of land in the context of family and heritage?
- In what ways does the struggle for inheritance reflect the broader themes of conflict and resolution in the biblical narrative?
- How does Jacob's blessing of Joseph influence the future of the tribes of Israel?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to illustrate the significance of Jacob's blessings and their prophetic implications for the future of Israel.
And I gave ((Or, do)) to you Sicima, the special one, over your brothers, which I received from the hands of the Amorites with my sword and arrow. Sicima, according to Greek and Latin custom, is declined.Early Church Fathers on Genesis 48 →
After he blessed the sons and promoted the younger ahead of the elder by way of forecasting the future, he wanted to convince Joseph that it was not idly or to no purpose that he had done this but to foretell what was due to happen.Early Church Fathers on Genesis 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 48:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover, I have given to thee one portion above thy brethren,.... The word for "portion" is "Shechem", and which some take to be, not an appellative, as we do, but the name of a city, even Shechem;
Read John Gill on Genesis 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
Read Robert Jamieson on Genesis 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. I do now give to thee the right, and I do prophetically give, and God will really and actually give unto thy son Ephraim, or his and posterity, who shall possess this part over above that portion which shall fall to him by lot. This was all the land which Jacob had in Canaan, which he here gives to Joseph, partly, in testimony of his great affection and obligation to him; partly, as a sign that he did confirm the right of the first-born upon him; and partly, for the confirmation of the faith of Joseph and his brethren, and to oblige them to set up their rest no where but in Canaan. One portion: the Hebrew word is Shechem, which word indeed signifies a shoulder, as , and is here put for…
Read Matthew Poole on Genesis 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 48:22 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.Ver. 22. I have given thee one portion.] Joseph had the double portion, as Judah the dignity, from Reuben; who had forfeited both by his incest. And here it appeareth that the right of the firstborn to a double portion was in force and in use before that law; as was also the Sabbath, circumcision, and the raising up seed to a deceased brother. With my sword and with my bow.] That is, With the warlike weapons of my sons, Simeon and Levi, whose victory he ascribeth to himself; not as it was wickedly got by his sons, for so he disavows and…
Read John Trapp on Genesis 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) One portion.—Heb., one Shechem. In favour of this being the town of Shechem is the fact that it did belong to Jacob (Genesis 37:12, where see Note); also that Joseph’s embalmed body was deposited there (see Joshua 24:32, where the land is said to have been bought for a hundred kesitas); and, lastly, the testimony of Joh 4:5, where a parcel of ground at Sychar, close to Shechem, is identified with the ground given by Jacob to Joseph. On the other hand, one Shechem is an unnatural way of describing a town. Shechem also means, as we have seen (Genesis 12:6), the shoulder, and Abul-walid, in his Lexicon, quoting this place, says that both the Hebrews and Arabs gave this name to any…
Read Charles John Ellicott on Genesis 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Moreover I have given to thee one portion] שכם אחד shechem achad, one shechem or one shoulder. We have already seen the transactions between Jacob and his family on one part, and Shechem and the sons of Hamor on the other. See Genesis 33:18-19, and Genesis 34:1-31. As he uses the word shechem here, I think it likely that he alludes to the purchase of the field or parcel of ground mentioned Genesis 33:18-19. It has been supposed that this parcel of ground, which Jacob bought from Shechem, had been taken from him by the Amorites, and that he afterwards had recovered it by his sword and by his bow, i. e., by force of arms. Shechem appears to have fallen to the lot of Joseph's sons…
Read AdamClarke on Genesis 48 →CambridgeThe Cambridge Bible for Schools and Colleges22. portion] Heb. shechem, “shoulder,” i.e. mountain slope. This unusual expression (not elsewhere used in O.T.) for a “ridge,” “saddle,” or “shoulder,” of a hill, is here employed as a play upon the proper name “Shechem.” LXX σίκιμαἐξαίρετον; Lat. unam partem. The allusion may no longer be clear; but it evidently refers to the city of Shechem, and has some bearing upon its subsequent position as a principal city in the tribe of Ephraim, and as the site of Joseph’s burial-place. above thy brethren] As if the distribution of other portions had already been made. which I took … Amorite] This allusion to a conquest of Shechem by Jacob has nothing to correspond with it in the earlier narrative.…
Read Cambridge on Genesis 48 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. I have given to thee one portion — The word rendered portion is shechem, (ùׁ ?ëí, shoulder,) and may have been employed with some allusion to the town of this name, which was situated in the hill
Read Daniel Denison Whedon on Genesis 48 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And to you, as one who is above your brothers, I give the ridge of land that I took from the Amorites with my sword and bow.”
Moreover I have given to you one portion above your brothers, which I took out of the hand of the Amorite with my sword and with my bow.”
And to you, as one who is above your brothers, I give the ridge of land that I took from the Amorites with my sword and bow.”
As one who is above your brothers, I give to you the mountain slope, which I took from the Amorites with my sword and my bow.”
Tyndale line
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
Moreouer, I haue giuen vnto thee one portion aboue thy brethren, which I gate out of the hand of the Amorite by my sworde and by my bowe.
Strictly literal
And I have given to thee one tract [of land] above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
and I — I have given to thee one portion above thy brethren, which I have taken out of the hand of the Amorite by my sword and by my bow.'
and I have given to you one portion above your brothers, which I have taken out of the hand of the Amorite by my sword and by my bow.”
Moreover I have given unto thee one portion above thy brothers, which I took out of the hand of the Emorite with my sword and with my bow.
To you, as one who is above your brothers, I give to you the mountain slope that I took from the Amorites with my sword and my bow.”
From the Latin
I give thee a portion above thy brethren, which I took out of the hand of the Amorrhite with my sword and bow.
Simplified
I'm also giving you something in addition to what I'm giving your brothers—the piece of land on the mountain slope of Shechem that I took from the Amorites with my sword and bow.”
And I have given you more than your brothers, even Shechem as your heritage, which I took from the Amorites with my sword and my bow.
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 agree on the wording of this verse, with the Samaritan Pentateuch differing only in the word for 'one,' using אחת instead of אַחַד. The Dead Sea Scrolls fragment shows substantial agreement with the Masoretic Text, though some words are restored.
וַאֲנִ֞י נָתַ֧תִּֽי לְךָ֛ שְׁכֶ֥ם אַחַ֖ד עַל־ אַחֶ֑יךָ אֲשֶׁ֤ר לָקַ֙חְתִּי֙ מִיַּ֣ד הָֽאֱמֹרִ֔י בְּחַרְבִּ֖י וּבְקַשְׁתִּֽי׃ פ
13 of the 13 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.
ואני נתתי לך שׁכם אחת על אחיך אשׁר לקחתי מיד האמרי בחרבי ובקשׁתי
1 word differs from the Masoretic Text: אחת (one)
ואני [נתתי] [ל׳ך] [שכם] [אחד] [על] [אחי׳ך] [אשר] [לקחתי] [מיד] האמרי
11 words of the verse are on this fragment — 2 partly restored, 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 48:22
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
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)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
(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…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
שְׁכֶם (shekhem) refers to the shoulder or neck area, often including the back of the neck. It can denote the general back region and is associated with the idea of bearing burdens. The word is derived from a root that emphasizes this physical aspect.
שְׁכֶם n.m. shoulder
neck (sometimes incl. back of neck)
in gen. back
base
H7926 שְׁכֶם shoulder . neck (sometimes incl. back of neck)
. in gen. back
7926 shkem shek-em'
from 7925; the neck (between the shoulders) as the place of
burdens; figuratively, the spur of a hill:--back, X consent,
portion, shoulder.
see HEBREW for 07925
שְׁכֶם (she.khem) — shoulder.
1) shoulder, back
1a) shoulder, shoulder-blade
1b) back (in general)
Also means: shikh.mah (שִׁכְמָה "shoulder" H7929)
N-ms — Noun common · masculine singular absoluteHNcmsa
shol'-der (shekhem, katheph, zeroa` or zerowa`, or zero`ah, shoq; omos, brachion (Sirach 7:31 only)): The meanings of the Hebrew words are rather varied. The first (shekhem) has perhaps the widest application. It is used for the part of the body on which heavy loads are carried (Ge 21:14; 24:15,45; Ex 12:34; Jos 4:5; Jud 9:48). King Saul's impressive personality is thus described: "There was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people" (1Sa 9:2; 10:23). To carry loads on the shoulder or to have "a staff on the shoulder" is expressive of…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
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
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
אֱמֹרִי (Emoriy) refers to the Amorites, a group of people descended from Canaan, possibly meaning 'mountain-dwellers.' They are noted as a prominent tribe dispossessed by the Israelites during their conquest of Canaan. The term may derive from a root meaning 'to say,' suggesting a connection to prominence or publicity.
אֱמֹרִי n.pr.m.coll. Amorites (perh. = mountain-dwellers)
called son of Canaan
a chief people dispossessed by Hebrews
adj.gent.
base
H567 אֱמֹרִי Amorites (perh. = mountain-dwellers)
567 'Emoriy em-o-ree'
probably a patronymic from an unused name derived from 559 in
the sense of publicity, i.e. prominence; thus, a mountaineer;
an Emorite, one of the Canaanitish tribes:--Amorite.
see HEBREW for 0559
אֱמֹרִי (e.mo.ri) — Amorite.
Someone descended from Amor(?), first mentioned at Gen.10.16; descended from Canaan (H3667); along with Sidon (H6721), Heth (H2845), Jebusite (H2983), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577)
§ Amorite = "a sayer"
one of the peoples of east Canaan and beyond the Jordan, dispossessed by the Israelite incursion from Egypt
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
Conj | Prep | N-fs | Suff — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/Sp1bs