Genesis 49:3 — Word Study
WLCרְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז׃
BSAReubenRᵉʼûwbên youʼattâh [my oldest son, firstborn] are my firstbornbᵉkôwr [born when I was strong, conceived when I was vigorous] my mightkôach [strength, power] and the beginningrêʼshîyth [first part, starting point] of my strengthʼôwn [physical power, ability] excellingyether [pre-eminent, above all others] in honorsᵉʼêth [dignity, excellence] excellingyether [pre-eminent, greater] in powerʻaz [strength, might]
| Greek | English | Parsing |
|---|---|---|
| רְאוּבֵן֙ | O Reuben | Noun proper masculine |
| בְּכֹ֣רִי | [are] firstborn my | Noun common masculine singular construct, suffix |
| אַ֔תָּה | you | Pronoun |
| כֹּחִ֖י | strength my | Noun common masculine singular construct, suffix |
| וְרֵאשִׁ֣ית | and [the] beginning of | Conjunction, noun common feminine singular construct |
| אוֹנִ֑י | manly vigor my | Noun common masculine singular construct, suffix |
| יֶ֥תֶר | excellence of | Noun common, masculine singular construct |
| שְׂאֵ֖ת | dignity | Noun common, feminine singular absolute |
| וְיֶ֥תֶר | and excellence of | Conjunction, noun common masculine singular construct |
| עָֽז׃ | power | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Reuben, you are my firstborn, my might, and the beginning of my strength, excelling in honor, excelling in power. |
| KJV | ¶ Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: |
| ASV | Reuben, thou art my first-born, my might, and the beginning of my strength; The pre-eminence of dignity, and the pre-eminence of power. |
| YLT | Reuben! my first-born thou, My power, and beginning of my strength, The abundance of exaltation, And the abundance of strength; |
| WEB | “Reuben, you are my firstborn, my might, and the beginning of my strength, excelling in dignity, and excelling in power. |
| BBE | Reuben, you are my oldest son, the first-fruit of my strength, first in pride and first in power: |
Translations agree on Reuben's identity and attributes, with no significant differences noted.
The sentence structure emphasizes Reuben's identity and qualities, with multiple noun phrases elaborating on his significance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
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 49:3
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 His Sonsgenerated
Genesis 49:3 is part of Jacob's farewell address to his sons, where he gives blessings and prophecies about their futures. This verse highlights Reuben's significance as the firstborn son, emphasizing his strengths and the expectations placed upon him. However, it also foreshadows the consequences of his actions, as seen in the subsequent verses. Jacob's words reflect both pride and disappointment, capturing the complexities of familial relationships.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 29:32 | And Leah conceived and gave birth to a son, and she named him Reuben, for she said, “The LORD has seen my affliction. Surely my husband will love me now.” |
| 2 | Genesis 46:8 | Now these are the names of the sons of Israel (Jacob and his descendants) who went to Egypt: Reuben, Jacob’s firstborn. |
| 3 | Genesis 48:18 | “Not so, my father!” Joseph said. “This one is the firstborn; put your right hand on his head.” |
| 4 | Numbers 1:20 | From the sons of Reuben, the firstborn of Israel, according to the records of their clans and families, counting one by one the names of every male twenty years of age or older who could serve in the army, |
| 5 | Numbers 26:5 | Reuben was the firstborn of Israel. These were the descendants of Reuben: The Hanochite clan from Hanoch, the Palluite clan from Pallu, |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — רְאוּבֵן, re.'u.Vengenerated
The name רְאוּבֵן (Reuben) means 'behold, a son,' indicating the joy of Jacob and Leah at his birth. As the firstborn, Reuben held a special status within the family, which included responsibilities and privileges.
His role as the firstborn is significant, as it often implies leadership and inheritance. However, the parsing as a proper masculine noun shows that he is not just a title but a person with a unique identity and destiny.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse are consistent, with all versions acknowledging Reuben's status as the firstborn and his qualities of strength and honor.
Sentence Structuregenerated
The verse consists of a main clause that identifies Reuben and describes his qualities. The structure emphasizes his firstborn status with a series of noun phrases that elaborate on his might and excellence.
The finite verb is implied in the context of Jacob's declaration, creating a strong emphasis on Reuben's identity and the expectations tied to it.
Septuagint Backgroundgenerated
The Septuagint translates רְאוּבֵן as ρουβην, maintaining the name's significance. This choice reflects a direct correspondence to the Hebrew, indicating continuity in the understanding of Reuben's identity.
The Greek word ἀρχή for 'beginning' in the LXX aligns with the Hebrew concept of primacy, emphasizing Reuben's foundational role as the firstborn.
In plain words — the whole versegenerated
Genesis 49:3 shows Jacob speaking to Reuben, his firstborn son. He acknowledges Reuben's strength and honor but also hints at the consequences of his past actions. This verse captures the complexity of family dynamics and the weight of expectations placed upon the firstborn.
Frequently Asked Questionsgenerated
Being the firstborn signifies Reuben's special status and responsibilities within the family, which includes leadership and inheritance.
Jacob highlights these qualities to affirm Reuben's potential, but he also indicates that these attributes come with expectations.
Jacob's later words suggest that Reuben's actions have led to a loss of his birthright and diminished standing among his brothers.
This verse is part of a larger narrative where Jacob blesses each of his sons, providing insights into their futures and the dynamics of their relationships.
Reflection Questionsgenerated
- What responsibilities come with being a leader or firstborn in my own life?
- How can I balance my strengths and weaknesses in my relationships with others?
- In what ways can I learn from Reuben's example to avoid similar mistakes?
- How do family dynamics shape our identities and roles within a community?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss themes of strength and leadership, interpreting Reuben's role as symbolic of the first Jewish people and God's chosen.
For there was a great display of strength made by God in behalf of His first-born people from Egypt. For in very many ways was the land of the Egyptians chastised.Early Church Fathers on Genesis 49 →
It seems to me that, according to the mystical interpretation, Reuben may play the role of the first Jewish people, that is, the firstborn and the beginning of the children,Early Church Fathers on Genesis 49 →
Reuben, my firstborn, you are my strength and the first of my sons, tough in bearing and tough in insolence and injury, like water that does not boil. You went up on your father's bed, then you defiled it when you went up.Early Church Fathers on Genesis 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 49:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleReuben, thou art my firstborn,.... Jacob addressed himself to Reuben first, in the presence of his brethren, owned him as his firstborn, as he was, Genesis 29:31 did not cashier him from his family,
Read John Gill on Genesis 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryReuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: Reuben, thou art my first-born.
Read Robert Jamieson on Genesis 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe beginning of my strength; the first instance or evidence of my might or strength, or of that masculine rigour whereby God enabled me to beget a child. Compare . Or the first of my children, which are the strength, the stays, and supports of a father, and of his family; thence called his arrows, as , and by other authors, the pillars of the house. The excellency of dignity, and the excellency of power. As first-born thou hadst the right of precedency before all thy brethren in point of dignity and power or privilege; the double portion, the priesthood, the dominion over thy brethren were thine.
Read Matthew Poole on Genesis 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 49:3 Reuben, thou [art] my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:Ver. 3. My might, and beginning of my strength.] Nate meae vires … The word here used signifieth the straining of the body forcibly to effect a thing much desired: such as was that of St Paul, and that of Elijah, when he prayed and prayed, as St James hath it, that is, with utmost intention of affection (προσευχηπροσνυξατο, James 5:17). The excellency of dignity, and the excellency of power.] That is, saith the Chaldee Paraphrast, Excellens principatu et sacerdotio. Both these he forfeited and fell from; so cannot Christians.
Read John Trapp on Genesis 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The beginning of my strength.—In Genesis 35:18, the word oni means “my sorrow,” and it is so translated here by the Vulg., Aquila, and Symmachus. But in this verse Jacob magnifies the prerogatives of the firstborn, and our version is undoubtedly right in deriving oni from a different and not uncommon word signifying strength. It occurs in Deuteronomy 21:17; Job 40:16; Psalms 78:51; Psalms 105:36, &c. The excellency . . . —We must here supply, “And therefore to thee as the firstborn belonged,” first, the excellency of dignity, that is, the priesthood; and secondly, the excellency of power, that is, the kingly office. As a matter of history no king, judge, or prophet is recorded as having…
Read Charles John Ellicott on Genesis 49 →AdamClarkeAdam Clarke's Commentary on the Bible3. Reuben, my first-born art thou! My might, and the prime of my strength, Excelling in eminence, and excelling in power: 4. Pouring out like the waters:-thou shalt not excel, For thou wentest up to the bed of thy father, - Then thou didst defile: to my couch he went up! Verse 3. Reuben as the first-born had a right to a double portion of all that the father had; see Deuteronomy 21:17. The eminence or dignity mentioned here may refer to the priesthood; the power, to the regal government or kingdom. In this sense it has been understood by all the ancient Targumists. The Targum of Onkelos paraphrases it thus: "Thou shouldst have received three portions, the birthright, the priesthood, and the…
Read AdamClarke on Genesis 49 →CambridgeThe Cambridge Bible for Schools and Colleges3. Reuben] Reuben’s early pre-eminence is forfeited. The tribe’s loss of power is here ascribed to the curse of Jacob for an act of incest (see Genesis 35:22; 1 Chronicles 5:1). The territory of the tribe of Reuben lay on the east side of the Dead Sea. In Biblical history, the Reubenites are practically unknown, except for one successful campaign against the Hagarenes (1 Chronicles 5:8-10). In the Song of Deborah (Judges 5:16), Reuben is denounced for apathy. beginning] Better, as R.V. marg., firstfruits. The firstborn was expected to inherit the full strength of the parent. Cf. Deuteronomy 21:17; Psalms 78:51; Psalms 105:36. The versions follow a different text. LXX ἀρχὴτέκνωνμου; Lat.…
Read Cambridge on Genesis 49 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. My firstborn, thou — By this form of expression poetic emphasis is given to the direct address.
Read Daniel Denison Whedon on Genesis 49 →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
Reuben, you are my firstborn, my might, and the beginning of my strength, excelling in honor, excelling in power.
“Reuben, you are my firstborn, my might, and the beginning of my strength, excelling in dignity, and excelling in power.
Reuben, you are my firstborn, my might, and the beginning of my strength, excelling in honor, excelling in power.
Reuben, you are my firstborn, my might and the beginning of my strength, outstanding in dignity, outstanding in power.
Tyndale line
¶ Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:
Reuben, thou art my first-born, my might, and the beginning of my strength; The pre-eminence of dignity, and the pre-eminence of power.
Reuben, thou art my firstborn, my might, and the beginning of my strength; The excellency of dignity, and the excellency of power.
Reuben, thou art my first-born, my might, and the beginning of my strength, the excellence of dignity, and the excellence of power:
Reuben mine eldest sonne, thou art my might, and the beginning of my strength, the excellencie of dignitie, and the excellencie of power:
Strictly literal
Reuben, thou art my firstborn, My might, and the firstfruits of my vigour: Excellency of dignity, and excellency of strength.
Reuben! my first-born thou, My power, and beginning of my strength, The abundance of exaltation, And the abundance of strength;
Reuben! You [are] my firstborn, || My power, and beginning of my strength, || The abundance of exaltation, || And the abundance of strength;
Reuben, thou art my first-born, my might, and the beginning of my strength; the excellency of dignity, and the excellency of power [should be thine].
Reuben, you are my firstborn, my might, and the beginning of my strength, outstanding in dignity, and outstanding in power.
From the Latin
Ruben, my firstborn, thou art my strength, and the beginning of my sorrow: excelling in gifts, greater in command.
Simplified
Reuben, you are my firstborn, conceived when I was strong, born when I was vigorous! You were above all others in position, above all others in power.
Reuben, you are my oldest son, the first-fruit of my strength, first in pride and first in power:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) presents the verse as: "Reuben, you are my firstborn, my might, and the beginning of my strength, excelling in honor, excelling in power." The Septuagint (LXX) agrees with the MT in meaning, matching all ten words in a word-by-word correspondence, although its structure differs. The Samaritan Pentateuch (SP) differs from the MT by using the word "בכורי" (first-born) instead of "בכורי" (my firstborn), which indicates a slight variation in phrasing. The Dead Sea Scrolls (4Q1) also show a similar variation, with one word partially restored and others supplied by an editor, but the overall meaning remains consistent with the MT.
רְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז׃
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.
ראובן בכורי אתה כחי וראשׁית אוני יתר שׂאת ויתר עז
1 word differs from the Masoretic Text: בכורי (first-born)
[ראובן] [בכר׳י] אתה כח׳י [וראשית] [אונ׳י] [יתר] [שאת] [ויתר] [עז]
1 word on the leather — 1 partly restored, 8 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 49:3
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.
רְאוּבֵן (Reuben) refers to the eldest son of Jacob and Leah, meaning 'behold a son.' He is the ancestor of the tribe of Reuben, which is mentioned in the context of the Old Testament. The name is derived from the imperative of the verb for 'see' and the word for 'son.' Reuben is first mentioned in Genesis 29:32.
רְאוּבֵן 71 n.pr.m. Reuben
eldest son of Jacob and Leah
as name of clan or tribe
base
H7205 רְאוּבֵן Reuben
7205 R'uwben reh-oo-bane'
from the imperative of 7200 and 1121; see ye a son; Reuben, a
son of Jacob:--Reuben.
see HEBREW for 07200
see HEBREW for 01121
רְאוּבֵן (re.u.ven) — Reuben.
A man of the tribe of Reuben living at the time of the Patriarchs, first mentioned at Gen.29.32;
son of: Israel (H3478) and Leah (H3812);
brother of: Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Hanoch (H2585J), Pallu (H6396), Hezron (H2696) and Carmi (H3756)
§ Reuben = "behold a son"
1) the eldest son of Jacob by Leah
2) the tribe descended from Reuben
3) the territory inhabited by the tribe of Reuben
N-proper — Noun proper masculineHNpm
roo'-ben, ru'-ben (re'ubhen; Rhouben): The eldest son of Jacob, born to him by Leah in Paddan-aram (Ge 29:32).
1. Jacob's Oldest Son:
This verse seems to suggest two derivations of the name. As it stands in Massoretic Text it means "behold a son"; but the reason given for so calling him is "The Lord hath looked upon my affliction," which in Hebrew is ra'ah be`onyi, literally, "He hath seen my affliction." Of his boyhood we have only the story of the mandrakes (Ge 30:14). As the firstborn he should really have been leader among his father's sons. His birthright was forfeited by a deed of peculiar infamy (Ge 35:22), and as far as we know his tribe never took the lead in Israel. It is named first, indeed, in
Reuben
Behold a son!, the eldest son of Jacob and Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22, brought down upon him his dying father’s malediction (48:4). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (37:21,22). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (46:8) no further mention is made of Reuben beyond what is recorded in ch. 49:3,4.
(behold a son), Jacob’s firstborn Child, (Genesis 29:32) the son of Leah. (B.C. 1753.) The notices of the patriarch Reuben give, on the whole a favorable view of his disposition. To him and him alone the preservation of Joseph’s life appears to have been due and afterward he becomes responsible for his safety. (Genesis 37:18-30; 42:37) Of the repulsive crime which mars his history, and which turned the blessing of his dying father into a curse --his adulterous connection with Bilhah-- we know from the Scriptures only the fact. (Genesis 35:22) He was of an ardent, impetuous, unbalanced but not ungenerous nature; not crafty and cruel, as were Simeon and Levi, but rather, to use the metaphor of the dying patriarch, boiling up…
Behold, a son! The eldest son of Jacob and Leah, so-called in reference to the sentiment of his mother, "The Lord hath looked on my affliction," Ge 29:32. Reuben, having defiled his father’s concubine Bilhah, lost his birthright and all the privileges of primogeniture, the preeminence in the family being given to Judah, and the double portion to the two sons of Joseph, Ge 35:22 48:5 49:3,4,8,10 1Ch 5:1,2. He shared in his brother’s jealousy of Joseph, and yet interposed to save his life at Dothan with the design of restoring him privately to his father, Ge 37:18-30. See also his well-meant proposal in Ge 42:27. His…
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
רֵאשִׁית (re'shiyth) means 'beginning' or 'chief.' It is derived from a root meaning 'first' and covers concepts like the first in time, order, or rank, including firstfruits. The entries consistently emphasize its meanings related to primacy and importance.
רֵאשִׁית n.f. beginning, chief
beginning
first
first, chief
base
H7225 רֵאשִׁית beginning, chief . . beginning
. first
. first, chief
7225 re'shiyth ray-sheeth'
from the same as 7218; the first, in place, time, order or
rank (specifically, a firstfruit):--beginning, chief(-est),
first(-fruits, part, time), principal thing.
see HEBREW for 07218
רֵאשִׁית (re.shit) — first: beginning.
: beginning
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Also means: re.shit (רֵאשִׁית ": best" H7225H)
רֵאשִׁית (re.shit) — first: best.
: best
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אוֹן (on) encompasses concepts of strength, vigor, and wealth. It is built from the idea of effort leading to success, indicating not just physical might but also generative power and material wealth. The term appears in contexts relating to both human strength and resources.
אוֹן n.m. vigour, wealth
manly vigor
strength
wealth
base
H202 אוֹן vigour, wealth . manly vigor
. strength
. wealth
202 'own one
probably from the same as 205 (in the sense of effort, but
successful); ability, power, (figuratively) wealth:--force,
goods, might, strength, substance.
see HEBREW for 0205
אוֹן (on) — strength.
1) vigour, generative power
2) wealth
3) physical strength (of men and behemoth)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word יֶ֫תֶר (*yether*) encompasses meanings related to remainder, excess, and excellence, as well as a small cord. It is derived from a root meaning 'to remain' and can refer to both a surplus or remnant and a physical string. The entries consistently highlight its dual meanings without significant disagreement.
יֶ֫תֶר 94 n.m. remainder, excellence, excess
base
יֶ֫תֶר n.m. cord (prop. as hanging over or down)
base
H3499a יֶ֫תֶר remainder, excellence, excess H3499b יֶ֫תֶר cord
3499 yether yeh'-ther
from 3498; properly, an overhanging, i.e. (by implication) an
excess, superiority, remainder; also a small rope (as hanging
free):--+ abundant, cord, exceeding, excellancy(-ent), what
they leave, that hath left, plentifully, remnant, residue,
rest, string, with.
see HEBREW for 03498
יֶ֫תֶר (ye.ter) — remainder.
1) remainder, excess, rest, remnant, excellence
1a) remainder, remnant
1b) remainder, rest, other part
1c) excess
1d) abundantly (adv)
1e) abundance, affluence
1f) superiority, excellency
יֶ֫תֶר (ye.ter) — cord.
cord
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…
שְׂאֵת (s'eth) refers to concepts of elevation and dignity, including exaltation, swelling, and uprising. It is derived from a root meaning to rise up. The word encompasses both physical and figurative senses of elevation, such as rank or character. Notably, it can also refer to a leprous scab in a more literal context.
שְׂאֵת n.f. 1. exaltation, dignity. 2. swelling. 3. uprising
base
H7613 שְׂאֵת 1. exaltation, dignity. 2. swelling. 3. uprising
7613 s'eth seh-ayth'
from 5375; an elevation or leprous scab; figuratively,
elation or cheerfulness; exaltation in rank or character:--
be accepted, dignity, excellency, highness, raise up self,
rising.
see HEBREW for 05375
שְׂאֵת (se.et) — elevation.
1) elevation, exaltation, dignity, swelling, uprising
1a) dignity, exaltation, loftiness
1b) swelling
1c) uprising
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word יֶ֫תֶר (*yether*) encompasses meanings related to remainder, excess, and excellence, as well as a small cord. It is derived from a root meaning 'to remain' and can refer to both a surplus or remnant and a physical string. The entries consistently highlight its dual meanings without significant disagreement.
יֶ֫תֶר 94 n.m. remainder, excellence, excess
base
יֶ֫תֶר n.m. cord (prop. as hanging over or down)
base
H3499a יֶ֫תֶר remainder, excellence, excess H3499b יֶ֫תֶר cord
3499 yether yeh'-ther
from 3498; properly, an overhanging, i.e. (by implication) an
excess, superiority, remainder; also a small rope (as hanging
free):--+ abundant, cord, exceeding, excellancy(-ent), what
they leave, that hath left, plentifully, remnant, residue,
rest, string, with.
see HEBREW for 03498
יֶ֫תֶר (ye.ter) — remainder.
1) remainder, excess, rest, remnant, excellence
1a) remainder, remnant
1b) remainder, rest, other part
1c) excess
1d) abundantly (adv)
1e) abundance, affluence
1f) superiority, excellency
יֶ֫תֶר (ye.ter) — cord.
cord
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word עַז (az) is built from the root associated with strength. It covers meanings such as strong, mighty, and fierce, indicating power and intensity. The entries consistently highlight its connotations of strength and harshness.
עַז adj. strong, mighty, fierce
base
H5794 עַז strong, mighty, fierce
5794 `az az
from 5810; strong, vehement, harsh:--fierce, + greedy,
mighty, power, roughly, strong.
see HEBREW for 05810
עַז (az) — strong.
strong, mighty, fierce
N-ms — Noun common · masculine singular absoluteHNcmsa
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.