Genesis 49:7 — Word Study
WLCאָר֤וּר אַפָּם֙ כִּ֣י עָ֔ז וְעֶבְרָתָ֖ם כִּ֣י קָשָׁ֑תָה אֲחַלְּקֵ֣ם בְּיַעֲקֹ֔ב וַאֲפִיצֵ֖ם בְּיִשְׂרָאֵֽל׃ ס
BSACursed [be]ʼârar [to execrate, wish harm upon] their angerʼaph [fierce, strong emotions] forkîy it is strongʻaz [intense, powerful] and their wrathʻebrâh [fury, outburst of passion] forkîy it is cruelqâshâh■ [harsh, severe] I will disperse themchâlaq▸ [divide, scatter] in JacobYaʻăqôb [the nation of Israel, his descendants] and scatter thempûwts▸ [disperse, drive out] in IsraelYisrâʼêl [the land, the people]
| Greek | English | Parsing |
|---|---|---|
| אָר֤וּר | [be] cursed | Verb, Qal, participle (passive) masculine singular |
| אַפָּם֙ | anger their | Noun common masculine singular construct, suffix |
| כִּ֣י | for | Particle |
| עָ֔ז | fierce | Adj |
| וְעֶבְרָתָ֖ם | and wrath their | Conjunction, noun common feminine singular construct, suffix |
| כִּ֣י | for | Particle |
| קָשָׁ֑תָה | it is hard | Verb, Qal, perfect third person feminine singular |
| אֲחַלְּקֵ֣ם | I will divide them | Verb piel imperfect first person common singular, suffix |
| בְּיַעֲקֹ֔ב | in Jacob | Preposition, noun proper masculine |
| וַאֲפִיצֵ֖ם | and I will scatter them | Conjunction, verb hiphil first person common singular, suffix |
| בְּיִשְׂרָאֵֽל׃ ס | in Israel | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Cursed be their anger, for it is strong, and their wrath, for it is cruel! I will disperse them in Jacob and scatter them in Israel. |
| KJV | Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel. |
| ASV | Cursed be their anger, for it was fierce; And their wrath, for it was cruel: I will divide them in Jacob, And scatter them in Israel. |
| YLT | Cursed [is] their anger, for [it is] fierce, And their wrath, for [it is] sharp; I divide them in Jacob, And I scatter them in Israel. |
| WEB | Cursed be their anger, for it was fierce; and their wrath, for it was cruel. I will divide them in Jacob, and scatter them in Israel. |
| BBE | A curse on their passion for it was bitter; and on their wrath for it was cruel. I will let their heritage in Jacob be broken up, driving them from their places in Israel. |
All translations agree on the main themes of this verse, particularly regarding the curse on anger and wrath.
The structure shows a clear cause-and-effect relationship, with the curses leading into the actions of scattering.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָרַר
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 49:7
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 — The Blessings and Curses of Jacobgenerated
Genesis 49:7 records Jacob's pronouncement over his sons, particularly addressing the fierce anger and wrath of Levi. This curse signifies a prophetic declaration of their future, highlighting the consequences of their violent actions. Jacob's words reflect the broader narrative of the tribes of Israel and their destinies, as seen in the context of the blessings he bestows upon his other sons.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 13:15–22 | Then Amnon hated Tamar with such intensity that his hatred was greater than the love he previously had. “Get up!” he said to her. “Be gone!” |
| 2 | Proverbs 26:24–25 | A hateful man disguises himself with his speech, but he lays up deceit in his heart. |
| 3 | Proverbs 27:3 | A stone is heavy and sand is a burden, but aggravation from a fool outweighs them both. |
| 4 | Joshua 19:1–9 | The second lot came out for the clans of the tribe of Simeon: Their inheritance lay within the territory of Judah |
| 5 | Joshua 21:1–45 | Now the family heads of the Levites approached Eleazar the priest, Joshua son of Nun, and the heads of the other tribes of Israel |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אָר֤וּר, 'a.Rurgenerated
The Hebrew verb אָרַר (arar) means to curse, indicating a desire for harm or punishment. It is a perfect passive participle in this context, suggesting that the anger of Jacob's sons is not just a personal failing but carries a weight of divine judgment.
This word appears frequently in the Old Testament, often in contexts of judgment or condemnation, emphasizing its serious implications. The passive form suggests that this curse is enacted by a higher authority, reflecting the gravity of their actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of אָר֤וּר as cursed.
Sentence Structuregenerated
The verse comprises two main clauses, both beginning with a verb: אָר֤וּר (cursed) and אֲחַלְּקֵ֣ם (I will divide them). The structure emphasizes the curse first and then the action of scattering, linking the two concepts closely.
The use of conjunctions and prepositional phrases organizes the ideas clearly, showing the cause (anger and wrath) leading to the effect (scattering). The Hebrew word order places emphasis on the verbs, indicating their importance in the sentence.
Septuagint Backgroundgenerated
The Septuagint translates אָר֤וּר as ἐπικατάρατος, which carries a similar meaning of being cursed. This choice reflects the seriousness of Jacob's words and their implications for his descendants.
The Greek term emphasizes the idea of divine condemnation, aligning with the Hebrew context of judgment and the consequences of the sons' actions.
In plain words — the whole versegenerated
Genesis 49:7 shows Jacob cursing the anger and wrath of his sons, predicting that they will be scattered among the tribes of Israel. This reflects the consequences of their past actions and sets the stage for their future as part of the nation.
Frequently Asked Questionsgenerated
Jacob is expressing a strong condemnation of the fierce emotions that led to violent actions, indicating that such traits will result in division among the tribes.
The scattering signifies the consequences of their anger and wrath, suggesting that their violent nature will lead to their disunity and dispersion among the tribes of Israel.
Levi's descendants were indeed scattered among the tribes of Israel, as they were not given a specific territory but served in priestly roles, reflecting the fulfillment of Jacob's curse.
Jacob's pronouncement sets a prophetic tone for the future of the tribes, highlighting how individual actions and characteristics can shape collective destinies.
Reflection Questionsgenerated
- In what ways do I see anger and wrath affecting relationships in my life?
- How can I learn from Jacob's words to manage my emotions better?
- What does it mean to be scattered in my own life, and how can I find unity?
- How can I reflect on the consequences of my actions, like Jacob did with his sons?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting Jacob's curse as a reflection of Levi's actions and their consequences.
Cursed be their fury, for it is stubborn; and their anger, for it is harsh. I will divide them in Jacob and scatter them in Israel. For Levi did not receive his own inheritance, but had a few cities to dwell in among all the tribes.Early Church Fathers on Genesis 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 49:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCursed be their anger, for it was fierce,.... It was sinful anger in the nature of it, and so criminal and detestable; it was strong, fierce, and furious in its operation and effects, and so justly
Read John Gill on Genesis 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel. No JFB commentary on this verse.
Read Robert Jamieson on Genesis 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCursed be their anger, or, cursed was. It was execrable and abominable both before God and men; such as deserved and brought the curse of God upon themselves, which I, as God’ s instrument, am now to pronounce against them. I do here declare, in the name of God, that they shall be divided and dispersed in Jacob, & c.; that is, among the children or tribes of Jacob or Israel. Prophets are said to do what they foretell that God will do, as Jeremiah is said to root out and pull down kingdoms, , and Ezekiel to destroy the city, . Add . Note here how suitable their punishment was to their crime. They sinned by conspiracy and confederation in the counsel and action, and they are punished with…
Read Matthew Poole on Genesis 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 49:7 Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.Ver. 7. Cursed be their anger.] Of the mischief of rash anger, and means to repress it. See my "Commonplace of Anger." I will divide them in Jacob.] A punishment suitable to their sin: they conspired to do mischief, and are therefore divided in Jacob. Of Simeon, Judas Iscariot is said to have come; who tumbled as a stone till he came to his place. Levi had his habitation among the other tribes; and this curse was afterwards turned to a blessing, when they were consecrated as priests, to preserve and present knowledge to their brethren, to…
Read John Trapp on Genesis 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Cursed . . . —Jacob condemns Simeon and Levi not because they were angry, but because they vented their anger in a perfidious and violent manner. The next sentence literally is, And their rage, for it was hard. The indignation at Joseph’s dreams, told them by him innocently, led them to an act harsh and in human (see Genesis 42:21). I will divide them . . . —This prediction was equally fulfilled in the fact that neither of the tribes of Simeon and Levi possessed any political importance in Israel. The brothers had banded together to oppress their kindred; their descendants were powerless. But in every other respect the fulfilment was utterly diverse. In the wilderness the Simeonites…
Read Charles John Ellicott on Genesis 49 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Cursed was their anger] The first motions of their violence were savage; and their excessive or overflowing wrath, עברה ebrah, for it was inflexible - neither the supplications of the males, nor the entreaties, tears, cries, and shrieks of the helpless females, could deter them from their murderous purpose; for this, Genesis 49:5, they are said to have accomplished. I will divide them out, אחלקם achallekem, I will make them into lots, giving a portion of them to one tribe, and a portion to another; but they shall never attain to any political consequence. This appears to have been literally fulfilled. Levi had no inheritance except forty-eight cities, scattered through different…
Read AdamClarke on Genesis 49 →
CambridgeThe Cambridge Bible for Schools and Colleges7. In the curse here pronounced upon Simeon and Levi, no mention is made of the Levitical priesthood. Nevertheless, the patriarch’s curse is evidently assumed to have produced its effect upon the two tribes. One (Levi) was scattered up and down Palestine without territorial possession; and the other (Simeon) occupied territory in a limited area, enclosed within the tribe of Judah. Cf. Joshua 19:1-9; 1 Chronicles 4:24-39. In the Song of Moses, Simeon is not even mentioned. Levi, on the other hand, is blessed, as the tribe of the priesthood, Deuteronomy 33:8-11. in Jacob … Israel] See note on Genesis 49:2.
Read Cambridge on Genesis 49 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. I will divide… scatter — He speaks as one conscious of divine authority. Their guilty uniting in conspiracy and cruelty is to be punished by dividing and scattering them in Israel.
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
Cursed be their anger, for it is strong, and their wrath, for it is cruel! I will disperse them in Jacob and scatter them in Israel.
Cursed be their anger, for it was fierce; and their wrath, for it was cruel. I will divide them in Jacob, and scatter them in Israel.
Cursed be their anger, for it is strong, and their wrath, for it is cruel! I will disperse them in Jacob and scatter them in Israel.
Cursed be their anger, for it was fierce, and their fury, for it was cruel. I will divide them in Jacob, and scatter them in Israel!
Tyndale line
Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.
Cursed be their anger, for it was fierce; And their wrath, for it was cruel: I will divide them in Jacob, And scatter them in Israel.
Cursed be their anger, for it was fierce; And their wrath, for it was cruel: I will divide them in Jacob, And scatter them in Israel.
Cursed be their anger, for it was fierce: and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.
Cursed be their wrath, for it was fierce, and their rage, for it was cruell: I will deuide them in Iaakob, and scatter them in Israel.
Strictly literal
Cursed be their anger, for it [was] violent; And their rage, for it [was] cruel! I will divide them in Jacob, And scatter them in Israel.
Cursed [is] their anger, for [it is] fierce, And their wrath, for [it is] sharp; I divide them in Jacob, And I scatter them in Israel.
Cursed [is] their anger, for [it is] fierce, || And their wrath, for [it is] sharp; I divide them in Jacob, || And I scatter them in Israel.
Cursed be their anger, for it is fierce; and their wrath, for it is cruel: I will divide them in Jacob, and scatter them in Israel.
May their anger be cursed, for it was fierce—and their fury, for it was cruel. I will divide them in Jacob and scatter them in Israel.
From the Latin
Cursed be their fury, because it was stubborn: and their wrath because it was cruel: I will divide them in Jacob, and will scatter them in Israel.
Simplified
I curse their anger because it is too harsh; I curse their fury because it is too cruel! I will separate their descendants throughout Jacob; I will scatter them throughout Israel.
A curse on their passion for it was bitter; and on their wrath for it was cruel. I will let their heritage in Jacob be broken up, driving them from their places in Israel.
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 is supported by the Septuagint, which matches 10 of the 11 words, indicating a strong alignment between the two. The Samaritan Pentateuch differs slightly, using different terms for 'mighty' and 'colleague'. The Dead Sea Scrolls show some words restored by an editor, but the core message remains consistent with the Masoretic Text.
אָר֤וּר אַפָּם֙ כִּ֣י עָ֔ז וְעֶבְרָתָ֖ם כִּ֣י קָשָׁ֑תָה אֲחַלְּקֵ֣ם בְּיַעֲקֹ֔ב וַאֲפִיצֵ֖ם בְּיִשְׂרָאֵֽל׃ ס
10 of the 11 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.
אדיר אפם כי עז וחברתם כי קשׁתה אחלקם ביעקב ואפיצם בישׂראל
2 words differ from the Masoretic Text: אדיר (mighty), חברתם (colleague)
[ארור] [אפ׳ם] [כי] [עז] [ועברת׳ם] [כי] [קשתה] [אחלק׳ם] [ביעקב] [ואפיצ׳ם] [בישראל]
nothing on the leather here — 11 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 49:7
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.
אָרַר (arar) is a Hebrew verb meaning to curse. It encompasses various forms, including the act of cursing (Qal), being cursed (Niphal), and putting a curse on someone (Piel). The entries indicate that it can also imply being made a curse (Hophal). There is a consistent focus on the concept of cursing throughout the definitions.
[אָרַר] vb. curse
Qal curse
Niph. cursed
Pi. curse, lay under a curse
Hoph. be cursed
base
H779 אָרַר curse .curse
. cursed
. curse, lay under a curse
. be cursed
779 'arar aw-rar'
a primitive root; to execrate:--X bitterly curse.
אָרַר (a.rar) — to curse.
1) to curse
1a) (Qal)
1a1) to curse
1a2) cursed be he (participle used as in curses)
1b) (Niphal) to be cursed, cursed
1c)(Piel) to curse, lay under a curse, put a curse on
1d) (Hophal) to be made a curse, be cursed
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
Adj — AdjHAamsa
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
קָשָׁה (qashah) is a Hebrew verb meaning to be hard, severe, or fierce. It can describe difficulty or harshness in various contexts, including labor and obstinacy. The word has different forms, such as Qal (to be hard), Niphal (to be ill-treated), and Hiphil (to make difficult or burdensome).
[קָשָׁה] vb. be hard, severe, fierce
Qal
be hard, difficult
be hard, severe
Niph. hardly bestead, hard pressed
Pi. she made hard in her bearing (had severe labour)
Hiph.
make difficult, difficulty
make severe, burdensome, yoke imposed by king
make hard, stiff, stubborn, fig. of obstinacy
shew stubbornness
base
H7185 קָשָׁה be hard, severe, fierce .. be hard, difficult
. be hard, severe
. hardly bestead, hard pressed
. . make difficult, difficulty
. make severe, burdensome, yoke imposed by king
. . make hard, stiff, stubborn, fig. of obstinacy
. shew stubbornness
7185 qashah kaw-shaw'
a primitive root; properly, to be dense, i.e. tough or severe
(in various applications):--be cruel, be fiercer, make
grievous, be ((ask a), be in, have, seem, would) hard(-en,
(labour), -ly, thing), be sore, (be, make) stiff(-en,
(-necked)).
קָשָׁה (qa.shah) — to harden.
1) to be hard, be severe, be fierce, be harsh
1a) (Qal)
1a1) to be hard, be difficult
1a2) to be hard, be severe
1b) (Niphal)
1b1) to be ill-treated
1b2) to be hard pressed
1c) (Piel) to have severe labour (of women)
1d) (Hiphil)
1d1) to make difficult, make difficulty
1d2) to make severe, make burdensome
1d3) to make hard, make stiff, make stubborn
1d3a) of obstinacy (fig)
1d4) to show stubbornness
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
V-Piel-Imperf-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp3mp
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
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
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
The Hebrew word פּוּץ (puwts) primarily means to scatter or disperse, applicable to both people and armies. It can also convey the idea of flowing or overflowing. The noun form מֵפִיץ (mephits) refers to a scatterer. Additionally, it has connotations of breaking or shattering, as seen in related forms.
[פּוּץ] vb. be dispersed, scattered
Qal be dispersed, disperse; be scattered, of enemies
Niph.
be scattered, of army
be spread abroad, of peoples
Hiph.
trans. scatter
intrans. scatter
base
מֵפִיץ n.m. scatterer, disperser
base
פּוּץ vb. flow, overflow
base
[פָּצַץ] vb. break (Ar. break, break asunder; Nab. break asunder; Syr. crush)
Pō‛. a hammer which shatters rock.
Pilp. he [God] dashed me in pieces (fig.).
base
H6327a פּוּץ be dispersed, scattered .be dispersed, disperse; be scattered, of enemies
. . be scattered, of army
. be spread abroad, of peoples
. . trans. scatter
. intrans. scatter
H6327b מֵפִיץ scatterer, disperser H6327c פּוּץ flow, overflow H6327d [פָּצַץ] break (Ar. break, break asunder; Nab. break asunder; Syr. crush) . a hammer which shatters rock.
. he [God] dashed me in pieces (fig.).
6327 puwts poots
a primitive root; to dash in pieces, literally or
figuratively (especially to disperse):--break (dash, shake)
in (to) pieces, cast (abroad), disperse (selves), drive,
retire, scatter (abroad), spread abroad.
פּוּץ (puts) — to scatter.
1) to scatter, be dispersed, be scattered
1a) (Qal) to be dispersed, be scattered
1b) (Niphal)
1b1) to be scattered
1b2) to be spread abroad
1c) (Hiphil) to scatter
1d) Hithpael) scatter
מֵפִיץ (me.phits) — scatterer.
n.m.
scatterer
פּוּץ (puts) — to flow.
(Qal) to flow, overflow
פָּצַץ (pa.tsats) — to shatter.
1) to break
1a) (Polel) to shatter
1b) (Pilpel) to dash to pieces
Conj | V-Hiphil-Imperf-1cs | Suff — Conjunction · verb hiphil first person common singular · suffixHC/Vhu1cs/Sp3mp
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
Prep | N-proper — Preposition · noun properHR/Npl
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.
