Genesis 50:2 — Word Study
WLCוַיְצַ֨ו יוֹסֵ֤ף אֶת־ עֲבָדָיו֙ אֶת־ הָרֹ֣פְאִ֔ים לַחֲנֹ֖ט אֶת־ אָבִ֑יו וַיַּחַנְט֥וּ הָרֹפְאִ֖ים אֶת־ יִשְׂרָאֵֽל׃
BSAAnd JosephYôwçêph [the one Jehovah has added] directedtsâvâh▸ the physiciansrâphâʼ [healers, medical attendants] in his serviceʻebed to embalmchânaṭ [to spice, preserve] his fatherʼâb IsraelYisrâʼêl [the symbolic name of Jacob, representing the people of God] So theyrâphâʼ embalmed himchânaṭ▸ [preserved, prepared for burial]
| Greek | English | Parsing |
|---|---|---|
| וַיְצַ֨ו | and he commanded | Verb, Piel, sequential imperfect third person masculine singular |
| יוֹסֵ֤ף | Joseph | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| עֲבָדָיו֙ | servants his | Noun common masculine plural construct, suffix |
| אֶת־ | the object marker | Particle |
| הָרֹ֣פְאִ֔ים | the physicians | Particle, verb qal participle (active) masculine plural |
| לַחֲנֹ֖ט | to embalm | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| אָבִ֑יו | father his | Noun common masculine singular construct, suffix |
| וַיַּחַנְט֥וּ | and they embalmed | Verb, Qal, sequential imperfect third person masculine plural |
| הָרֹפְאִ֖ים | the physicians | Particle, verb qal participle (active) masculine plural |
| אֶת־ | the object marker | Particle |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Joseph directed the physicians in his service to embalm his father Israel. So they embalmed him, |
| KJV | And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel. |
| ASV | And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel. |
| YLT | and Joseph commandeth his servants, the physicians, to embalm his father, and the physicians embalm Israel; |
| WEB | Joseph commanded his servants, the physicians, to embalm his father; and the physicians embalmed Israel. |
| BBE | And Joseph gave orders to his servants who had the necessary knowledge, to make his father's body ready, folding it in linen with spices, and they did so. |
Where they part company is in the details of the embalming process — see How Translations Differ.
The sentence is structured with a main action followed by an infinitive phrase detailing the command, and a result clause showing the outcome of that command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹסֵף
verbצָוָה
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 50:2
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 Death of Jacobgenerated
Genesis 50:2 describes Joseph's actions following the death of his father Jacob, also known as Israel. In this moment, Joseph shows respect and care for his father by directing the embalming process, a practice that was significant in ancient Egypt. This act reflects the deep familial bonds and the customs of mourning that were prevalent in that culture.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 50:26 | So Joseph died at the age of 110. And they embalmed his body and placed it in a coffin in Egypt. |
| 2 | 2 Chronicles 16:14 | And he was buried in the tomb that he had cut out for himself in the City of David. They laid him on a bier that was full of spices and various blended perfumes; then they made a great fire in his honor. |
| 3 | Matthew 26:12 | By pouring this perfume on Me, she has prepared My body for burial. |
| 4 | Mark 14:8 | She has done what she could to anoint My body in advance of My burial. |
| 5 | Mark 16:1 | When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so they could go and anoint the body of Jesus. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָנַט, la.cha.Notgenerated
The verb חָנַט (chanat) means to spice or embalm, specifically referring to the preservation of a body after death. It is derived from a root that conveys the idea of preparing something for burial. In this context, it highlights the importance of the embalming process in honoring the deceased.
The usage of this verb indicates a formal procedure undertaken by Joseph, emphasizing the care taken in preserving his father's body. This act was not only a personal gesture but also aligned with the cultural practices of the Egyptians, showcasing the intersection of Joseph's Hebrew heritage and his role in Egyptian society.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb in the verse is וַיְצַ֨ו (vay.Tzav), meaning 'and he commanded.' This verb governs the actions of Joseph as he directs his servants to perform the embalming. The sentence is structured with Joseph as the subject, followed by the object of his command, which includes the physicians and the action of embalming.
The phrase structure indicates a clear command sequence: Joseph commands, and the physicians respond by embalming. This reflects a hierarchical relationship typical in ancient narratives, where authority is clearly established.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb חָנַט is rendered as ἐνταφιασταῖς (entaphiastais), which means 'to embalm.' This choice shows a direct translation of the action, maintaining the focus on the burial customs.
The Greek term aligns closely with the Hebrew meaning, emphasizing the process of preparing the body for burial, which was culturally significant in both Hebrew and Hellenistic traditions.
In plain words — the whole versegenerated
Genesis 50:2 tells us that Joseph commanded his servants to embalm his father Israel. This act shows Joseph's respect for his father and adherence to the customs of the time, as they prepared for burial.
Frequently Asked Questionsgenerated
Joseph's direction to the physicians indicates his authority and responsibility in ensuring that his father's body was treated with respect according to the customs of the time.
Embalming was significant as it was a way to honor the deceased and prepare them for the afterlife, reflecting both cultural practices and familial love.
The name Israel signifies Jacob's identity and his role as the patriarch of the Israelite people, representing God's chosen nation.
This act reflects Joseph's deep sense of duty and respect for family, as well as his ability to navigate and integrate into Egyptian culture while maintaining his Hebrew identity.
Reflection Questionsgenerated
- What does this passage teach about the importance of honoring our parents?
- How can we apply the concept of respect for the deceased in our own cultural practices?
- In what ways does Joseph's leadership shine through in this moment?
- How does this story reflect the larger narrative of God's promises to Israel?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 50:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Joseph commanded his servants, the physicians, to embalm his father,.... Which he did, not merely because it was the custom of the Egyptians, but because it was necessary, his father's corpse
Read John Gill on Genesis 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel. Joseph commanded his servants the physicians to embalm his father.
Read Robert Jamieson on Genesis 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe dead corpse of his father with spices, and ointments, and other things necessary for the preservation of the body from putrefaction as long as might be. This Joseph did, partly, because he would comply as far as he could with the Egyptians, whose custom this was, from whom also the Jews took it, ,40; partly, to do honour and show his affections to his worthy father; and partly, because this was necessary for the keeping of the body so long as the times of mourning and the journey to Canaan required.
Read Matthew Poole on Genesis 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 50:2 And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.Ver. 2. And Joseph commanded his servants the physicians.] Physicians, it seems, were formerly of no great esteem; perhaps it was because, through ignorance, they many times officiously killed their patients. We know who it was that cried out upon his death bed, Many physicians have killed the emperor. And it is grown to a proverb, No physician can be his craftsmaster, till he have been the death of thirty men. The Egyptians, to prevent this mischief, appointed fox every ordinary disease, a several physician; enjoining them to study the cure of that only. And till then, the…
Read John Trapp on Genesis 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersL. BURIAL OF JACOB, AND HAPPY OLD AGE OF JOSEPH.(2) The physicians embalmed Israel.—The command given first by Jacob to Joseph (Genesis 47:29-30), and then urged earnestly upon all his sons, and with the reminder that the cave of Machpelah had been purchased and belonged to him by right (Genesis 49:29-32), made it specially necessary that the patriarch’s body should be prepared for so long a journey. It was also usual at that period to embalm the dead; and during the many centuries while the custom lasted, from B.C. 2000 to A.D. 700, it is calculated that no less than 420,000,000 bodies were thus preserved. For the process, which was very expensive if done in the best manner, see Rawlinson…
Read Charles John Ellicott on Genesis 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The physicians] רפאים ropheim, the healers, those whose business it was to heal or restore the body from sickness by the administration of proper medicines; and when death took place, to heal or preserve it from dissolution by embalming, and thus give it a sort of immortality or everlasting duration. The original word חנט chanat, which we translate to embalm, has undoubtedly the same meaning with the Arabic [Arabic] hanata, which also signifies to embalm, or to preserve from putrefaction by the application of spices, c., and hence [Arabic] hantat, an embalmer. The word is used to express the reddening of leather and probably the ideal meaning may be something analogous to our…
Read AdamClarke on Genesis 50 →CambridgeThe Cambridge Bible for Schools and Colleges2. the physicians] LXX οἱἐνταφιασταί; Lat. medici. By this expression we should probably understand “the guild of embalmers” (ταριχευταί, Herod. ii. 86), a large and influential class in Egypt, who, with an expert knowledge of the body and of drugs, practised embalming almost as a fine art. to embalm] Embalming was carried out to great perfection in Egypt. It was supposed that the soul, or ka, would return to inhabit the body. The mummy was the body ready for occupation. See Budge, The Mummy (1893).
Read Cambridge on Genesis 50 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Commanded… to embalm — “The Egyptians were famous for their skill in medicine. Homer says that every physician in Egypt ‘knew more than all other men.’ Odyss., 4, 229.
Read Daniel Denison Whedon on Genesis 50 →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 Joseph directed the physicians in his service to embalm his father Israel. So they embalmed him,
Joseph commanded his servants, the physicians, to embalm his father; and the physicians embalmed Israel.
And Joseph directed the physicians in his service to embalm his father Israel. So they embalmed him,
Joseph instructed the physicians in his service to embalm his father, so the physicians embalmed Israel.
Tyndale line
And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.
And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.
And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.
And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.
And Ioseph commanded his seruantes the physicions, to enbaume his father, and the physicions enbaumed Israel.
Strictly literal
And Joseph commanded his servants the physicians to embalm his father. And the physicians embalmed Israel.
and Joseph commandeth his servants, the physicians, to embalm his father, and the physicians embalm Israel;
and Joseph commands his servants, the physicians, to embalm his father, and the physicians embalm Israel;
And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.
Joseph commanded his servants the physicians to embalm his father. So the physicians embalmed Israel.
From the Latin
And he commanded his servants the physicians to embalm his father.
Simplified
Then Joseph instructed the physicians who worked for him to embalm his father's body. So the physicians embalmed Israel.
And Joseph gave orders to his servants who had the necessary knowledge, to make his father's body ready, folding it in linen with spices, and they did so.
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 Samaritan Pentateuch, which agrees word for word with the Hebrew text. The Septuagint, while it matches nine of the thirteen words, presents a different word order and structure, reflecting its own interpretive style.
וַיְצַ֨ו יוֹסֵ֤ף אֶת־ עֲבָדָיו֙ אֶת־ הָרֹ֣פְאִ֔ים לַחֲנֹ֖ט אֶת־ אָבִ֑יו וַיַּחַנְט֥וּ הָרֹפְאִ֖ים אֶת־ יִשְׂרָאֵֽל׃
9 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.
ויצו יוסף את עבדיו את הרפאים לחנט את אביו ויחנטו הרפאים את ישׂראל
Agrees with the Masoretic Text here, word for word.
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 50:2
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.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
יוֹסֵף (Yowceph) means 'he adds' or 'increases' and refers primarily to Joseph, the eldest son of Jacob and Rachel. The name appears in various contexts, including other individuals named Joseph, such as a man of Issachar, a son of Asaph, and a priest. The entries highlight his familial relationships and roles during different periods, including the Exile and Return.
יוֹסֵף 212 and יְהוֹסֵף n.pr.m. (he adds, increases)
elder son of Jacob and Rachael
a man of Issachar
a son of Asaph
one of those who took strange wives
a priest
base
H3130 יוֹסֵף and יְהוֹסֵף (he adds, increases) . elder son of Jacob and Rachael
. a man of Issachar
. a son of Asaph
. one of those who took strange wives
. a priest
3130 Yowceph yo-safe'
future of 3254; let him add (or perhaps simply active
participle adding); Joseph, the name of seven
Israelites:--Joseph. Compare 3084.
see HEBREW for 03254
see HEBREW for 03084
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of the Patriarchs, first mentioned at Gen.30.24;
son of: Israel (H3478) and Rachel (H7354);
brother of: Benjamin (H1144);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); married to Asenath (H0621);
father of: Manasseh (H4519) and Ephraim (H0669); also called Zaphenath-paneah at Gen.41.45;
§ Joseph = "Jehovah has added"
1) the eldest son of Jacob by Rachel
2) father of Igal, who represented the tribe of Issachar among the spies
3) a son of Asaph
4) a man who took a foreign wife in the time of Ezra
5) a priest of the family of Shebaniah in the time of Nehemiah
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.7;
father of: Igal (H3008)
N-proper — Noun proper masculineHNpm
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
The medical skill of the Egyptians was widely celebrated. Each physician confined his practice to diseases of a single class, and thus a large household would require the attendance of numerous physicians, Ge 50:2. The Hebrews also had professional physicians, Ex 21:19 Pr 17:22 Mt 9:12 Lu 4:23 8:43. In the early ages they had little anatomical skill, partly on account of the ceremonial defilement caused by touching a corpse. They gave their attention to external rather than to internal injuries and diseases, Isa 1:6
חָנַט (chanat) is a Hebrew verb meaning to spice or embalm, with a related noun form חֲנֻטִים (chanutim) referring to the process of embalming. The entries indicate that it can also imply ripening. The only specific biblical reference noted is Genesis 50:3, which discusses the days spent in the embalming process.
חָנַט vb. spice, make spicy, embalm
base
חֲנֻטִים n.[m.]pl.abstr. embalming, only Gn 50:3 i.e. days consumed in the embalming process
ref
H2590a חָנַט spice, make spicy, embalm H2590b חֲנֻטִים n. [m.] pl. abstr. embalming
2590 chanat khaw-nat'
a primitive root; to spice; by implication, to embalm; also
to ripen:--embalm, put forth.
חָנַט (cha.nat) — to spice.
v
1) to embalm, spice, make spicy
1a) (Qal)
1a1) to spice, make spicy
1a2) to embalm
2) (CLBL) to ripen
חֲנֻטִים (cha.nu.tim) — embalming.
(BDB) embalming
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
חָנַט (chanat) is a Hebrew verb meaning to spice or embalm, with a related noun form חֲנֻטִים (chanutim) referring to the process of embalming. The entries indicate that it can also imply ripening. The only specific biblical reference noted is Genesis 50:3, which discusses the days spent in the embalming process.
חָנַט vb. spice, make spicy, embalm
base
חֲנֻטִים n.[m.]pl.abstr. embalming, only Gn 50:3 i.e. days consumed in the embalming process
ref
H2590a חָנַט spice, make spicy, embalm H2590b חֲנֻטִים n. [m.] pl. abstr. embalming
2590 chanat khaw-nat'
a primitive root; to spice; by implication, to embalm; also
to ripen:--embalm, put forth.
חָנַט (cha.nat) — to spice.
v
1) to embalm, spice, make spicy
1a) (Qal)
1a1) to spice, make spicy
1a2) to embalm
2) (CLBL) to ripen
חֲנֻטִים (cha.nu.tim) — embalming.
(BDB) embalming
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
The medical skill of the Egyptians was widely celebrated. Each physician confined his practice to diseases of a single class, and thus a large household would require the attendance of numerous physicians, Ge 50:2. The Hebrews also had professional physicians, Ex 21:19 Pr 17:22 Mt 9:12 Lu 4:23 8:43. In the early ages they had little anatomical skill, partly on account of the ceremonial defilement caused by touching a corpse. They gave their attention to external rather than to internal injuries and diseases, Isa 1:6
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun proper masculineHNpm
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.