Genesis 50:3 — Word Study
WLCוַיִּמְלְאוּ־ לוֹ֙ אַרְבָּעִ֣ים י֔וֹם כִּ֛י כֵּ֥ן יִמְלְא֖וּ יְמֵ֣י הַחֲנֻטִ֑ים וַיִּבְכּ֥וּ אֹת֛וֹ מִצְרַ֖יִם שִׁבְעִ֥ים יֽוֹם׃
BSAtaking the fortyʼarbâʻîym [a significant period of time, often used for mourning or preparation] daysyôwm required to completemâlêʼ▸ the embalmingchânaṭ [the process of preserving a body, to spice] And the EgyptiansMitsrîy [the people of Egypt] mournedbâkâh▸ [to weep, to express grief] for him seventyshibʻîym daysyôwm
| Greek | English | Parsing |
|---|---|---|
| וַיִּמְלְאוּ־ | and they were completed | Verb, Qal, sequential imperfect third person masculine plural |
| לוֹ֙ | for him | Preposition, suffix |
| אַרְבָּעִ֣ים | forty | Adj |
| י֔וֹם | day[s] | Noun common, masculine singular absolute |
| כִּ֛י | for | Particle |
| כֵּ֥ן | thus | Adverb |
| יִמְלְא֖וּ | they were completed | Verb, Qal, imperfect third person masculine plural |
| יְמֵ֣י | [the] days of | Noun common, masculine plural construct |
| הַחֲנֻטִ֑ים | the embalming | Particle, noun common masculine plural absolute |
| וַיִּבְכּ֥וּ | and they wept for | Verb, Qal, sequential imperfect third person masculine plural |
| אֹת֛וֹ | the object marker him | Particle, suffix |
| מִצְרַ֖יִם | Egypt | Noun proper |
| שִׁבְעִ֥ים | seventy | Adj |
| יֽוֹם׃ | day[s] | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | taking the forty days required to complete the embalming. And the Egyptians mourned for him seventy days. |
| KJV | And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days. |
| ASV | And forty days were fulfilled for him; for so are fulfilled the days of embalming: and the Egyptians wept for him threescore and ten days. |
| YLT | and they fulfil for him forty days, for so they fulfil the days of the embalmed, and the Egyptians weep for him seventy days. |
| WEB | Forty days were used for him, for that is how many days it takes to embalm. The Egyptians wept for Israel for seventy days. |
| BBE | And the forty days needed for making the body ready went by: and there was weeping for him among the Egyptians for seventy days. |
Where they part company is in the translation of וַיִּמְלְאוּ — see How Translations Differ.
The structure consists of two main clauses, with additional phrases providing context and detail about the actions taking place.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִצְרַיִם
verbמָלֵא
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 50:3
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 — The Mourning of Jacobgenerated
Genesis 50:3 describes the process of embalming Jacob, Joseph's father, which took forty days, a practice significant in Egyptian culture. The Egyptians mourned for Jacob for seventy days, reflecting their customs of honoring the dead. This period of mourning highlights the respect and grief felt by the Egyptians for Jacob, who was a significant figure in their history due to his son's prominence in Egypt.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 20:29 | When the whole congregation saw that Aaron had died, the entire house of Israel mourned for him thirty days. |
| 2 | Deuteronomy 21:13 | and put aside the clothing of her captivity. After she has lived in your house a full month and mourned her father and mother, you may have relations with her and be her husband, and she shall be your wife. |
| 3 | Deuteronomy 34:8 | The Israelites grieved for Moses in the plains of Moab thirty days, until the time of weeping and mourning for Moses came to an end. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — חֲנֻטִים, ha.cha.nu.Timgenerated
The noun חֲנֻטִים (chanutim) refers to the process of embalming, specifically in the context of preserving a body after death. This word is derived from the verb חָנַט (chanat), which means to spice or embalm. The use of this term indicates the cultural practices surrounding death and burial in ancient Egypt.
In this verse, the embalming process is highlighted as a significant ritual that took a defined period of time, emphasizing the care taken in preparing the body for burial. The mention of the embalming connects to the broader theme of respect for the deceased in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term the embalming to convey the process of preserving Jacob's body.
Sentence Structuregenerated
The main verb וַיִּמְלְאוּ, and they were completed, governs the clause, indicating the completion of the embalming process. The structure shows that the subject is the Egyptians, who are performing the action of mourning.
The adverbial phrase כֵּן, thus, indicates the manner in which the days of mourning were observed, linking the completion of the embalming to the mourning period.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּמְלְאוּ as ἐπλήρωσαν (eplērosan), meaning 'they fulfilled' or 'they completed.' This choice emphasizes the act of fulfilling a necessary cultural practice.
The term חֲנֻטִים is rendered in the Septuagint with a word related to burial, indicating a focus on the significance of the embalming process in the context of death.
In plain words — the whole versegenerated
Genesis 50:3 tells us that Jacob was embalmed for forty days, which was a common practice in Egypt. The Egyptians mourned for him for seventy days, showing their respect for Jacob as a significant figure.
Frequently Asked Questionsgenerated
The forty days of embalming were part of the Egyptian customs for preparing a body for burial, which was seen as an important ritual.
The seventy days of mourning reflect the deep respect and grief felt by the Egyptians for Jacob, indicating his importance in their culture.
While embalming was common in Egypt, it was not a typical practice among the Israelites, who had different burial customs.
Joseph, as Jacob's son, oversees the embalming and mourning process, ensuring that his father's wishes are honored.
Reflection Questionsgenerated
- What can we learn about the importance of mourning from this passage?
- How do cultural practices around death differ between societies?
- In what ways can we show respect for those who have passed in our own lives?
- How does the process of embalming reflect the beliefs about the afterlife in ancient Egypt?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 50:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleForty days were fulfilled for him,.... Were spent in embalming him: for so are fulfilled the days of those that are embalmed; so long the body lay in the pickle, in ointment of cedar, myrrh and
Read John Gill on Genesis 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days. Forty days were fulfilled for him.
Read Robert Jamieson on Genesis 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor him, i.e. for his embalming; that so the drugs or spices which were applied might more effectually reach to all the parts of the dead body, and keep it from corruption. And the effect of their diligence and so long continuance in this work was, that bodies have been preserved uncorrupt for some thousand of years. Threescore and ten days, i.e. thirty days, (according to the custom of the Hebrews, , to which doubtless the Egyptians in this case did accommodate themselves,) besides the forty days spent in embalming him, which also was a time of mourning. And thus I suppose the Egyptians reckoned those seventy-two days which Diodorus Siculus saith they spent in mourning for their deceased…
Read Matthew Poole on Genesis 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 50:3 And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days.Ver. 3. And the Egyptians mourned for him seventy days.] Longer than Joseph mourned; they did it through "ignorance," and as men "without hope"; for both which, see 1 Thessalonians 4:13. Joseph could look through his own loss, and see his father’ s gain beyond it. Besides, he could say, as Jerome in like case, Tulisti, Domine, patrem, quem ipse dederas: Non coutristor quid recepisti; ago gratias, quod dedisti. And if epicures could comfort themselves in their greatest dejections, ex praeteritarum voluptatum recordatione; how…
Read John Trapp on Genesis 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Forty days.—Herodotus (ii. 86) describes the process of embalming as occupying seventy days, but he was speaking of what he saw at Thebes, whereas Memphis was the Egyptian capital in Joseph’s time; and the mummies of Thebes are, we are told, far more perfectly preserved than those of Memphis. Diodorus agrees very nearly with the periods mentioned here, saying (i. 91) that the embalming took somewhat more than thirty days, and the mourning for a king seventy-two. The usual period of mourning among the Israelites was thirty days (Numbers 20:29 : Deuteronomy 34:8). Probably, therefore, the forty days spent in the embalming were included in the “threescore and ten days,” during which the…
Read Charles John Ellicott on Genesis 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Forty days] The body it appears required this number of days to complete the process of embalming; afterwards it lay in natron thirty days more, making in the whole seventy days, according to the preceding accounts, during which the mourning was continued.
Read AdamClarke on Genesis 50 →CambridgeThe Cambridge Bible for Schools and Colleges3. forty days] Herod. ii. 86 mentions 70 days, and Diodorus (i. 72) mentions 72 days as the time required for the process of embalming. threescore and ten days] It is here specially mentioned in honour of Jacob, that the Egyptian nation mourned him for 70 days. The period of mourning for Aaron and for Moses was 30 days (Numbers 20:29; Deuteronomy 34:8). In later historic times the period of mourning for the dead was seven days (cf. 1 Samuel 31:13; Job 2:13; Sir 22:12; Jdt 16:24).
Read Cambridge on Genesis 50 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Forty days… of those which are embalmed… mourned for him threescore and ten days — That is, it required forty days for the embalming, during which time the mourning for him went on, and after the
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
taking the forty days required to complete the embalming. And the Egyptians mourned for him seventy days.
Forty days were used for him, for that is how many days it takes to embalm. The Egyptians wept for Israel for seventy days.
taking the forty days required to complete the embalming. And the Egyptians mourned for him seventy days.
They took forty days, for that is the full time needed for embalming. The Egyptians mourned for him seventy days.
Tyndale line
And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days.
And forty days were fulfilled for him; for so are fulfilled the days of embalming: and the Egyptians wept for him threescore and ten days.
And forty days were fulfilled for him; for so are fulfilled the days of embalming: and the Egyptians wept for him threescore and ten days.
And forty days were fulfilled for him; (for so are fulfilled the days of those who are embalmed:) and the Egyptians mourned for him seventy days.
So fourtie dayes were accomplished (for so long did the dayes of them that were enbaumed last) and the Egyptians bewayled him seuentie dayes.
Strictly literal
And forty days were fulfilled for him; for so are fulfilled the days of those who are embalmed. And the Egyptians mourned for him seventy days.
and they fulfil for him forty days, for so they fulfil the days of the embalmed, and the Egyptians weep for him seventy days.
and they fulfill for him forty days, for so they fulfill the days of the embalmed, and the Egyptians weep for him seventy days.
And they fulfilled for him forty days: for so they fulfill the days of those that are embalmed; and the Egyptians wept for him seventy days.
They took forty days, for that was the full time for embalming. The Egyptians wept for him seventy days.
From the Latin
And while they were fulfilling his commands, there passed forty days: for this was the manner with bodies that were embalmed, and Egypt mourned for him seventy days.
Simplified
This took a full 40 days, the normal time for the process, and the Egyptians mourned for him for 70 days.
And the forty days needed for making the body ready went by: and there was weeping for him among the Egyptians for seventy days.
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 states that the embalming took forty days and that the Egyptians mourned for him for seventy days. The Septuagint aligns closely with the Masoretic Text, with 13 out of 14 words matching in a word-by-word correspondence, although its sentence structure differs. The Samaritan Pentateuch also agrees with the Masoretic Text but uses the word 'מצרימה' (Egypt) instead of 'מצרים' (Egyptians). The Dead Sea Scrolls (4Q576) provide a fragmentary text that includes the key phrases but has been edited to restore missing words, confirming the same details about the mourning period and embalming time.
וַיִּמְלְאוּ־ לוֹ֙ אַרְבָּעִ֣ים י֔וֹם כִּ֛י כֵּ֥ן יִמְלְא֖וּ יְמֵ֣י הַחֲנֻטִ֑ים וַיִּבְכּ֥וּ אֹת֛וֹ מִצְרַ֖יִם שִׁבְעִ֥ים יֽוֹם׃
13 of the 14 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.
וימלאו לו ארבעים יום כי כן ימלאו ימי החנטים ויבכו אתו מצרימה שׁבעים יום
1 word differs from the Masoretic Text: מצרימה (Egypt)
[וימלאו] [ל׳ו] [ארבעים] [יום] [כי] [כן] [ימלאו] [ימי] [החנטים] [ויבכו] [את׳ו] [מצרים] [שבעים] [יום]
nothing on the leather here — 14 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 50:3
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.
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אַרְבָּעִים (arba`iym) simply means 'forty' in Hebrew. It is a multiple of the number 702 and is consistently defined across various lexicons. There are no significant disagreements among the entries regarding its meaning.
אַרְבָּעִים a forty
base
H705 אַרְבָּעִים a forty
705 'arba`iym ar-baw-eem'
multiple of 702; forty:---forty.
see HEBREW for 0702
אַרְבָּעִים (ar.ba.im) — forty.
forty
Adj — AdjHAcmpa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
HTc — 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 כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-ms — Noun common · masculine plural constructHNcmpc
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…
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
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
em-bam'-ing (chanaT, "to spice"):
Embalming. is mentioned in Scripture only in the cases of Jacob and Joseph (Ge 50:2 f,26). It was a distinctly Egyptian invention and method of preserving the bodies of men and animals. Examples of it reach back to over 3,000 years ago.
It prevailed to some extent among the peoples of Asia, and at a later period among the Greeks and Romans, but was in origin and use distinctly non-Israelitish.
See BURIAL.
Embalming
The process of preserving a body by means of aromatics (Gen. 50:2, 3, 26). This art was practised by the Egyptians from the earliest times, and there brought to great perfection. This custom probably originated in the belief in the future reunion of the soul with the body. The process became more and more complicated, and to such perfection was it carried that bodies embalmed thousands of years ago are preserved to the present day in the numberless mummies that have been discovered in Egypt.
The embalming of Jacob and Joseph was according to the Egyptian custom, which was partially followed by the Jews (2 Chr. 16:14), as in the case of king Asa, and of our Lord (John 19:39, 40;
the process by which dead bodies are preserved from putrefaction and decay. It was most general among the Egyptians, and it is in connection with this people that the two instances which we meet with in the Old Testament are mentioned. (Genesis 50:2,26) The embalmers first removed part of the brain through the nostrils, by means of a crooked iron, and destroyed the rest by injecting caustic drugs. An incision was then made along the flank with a sharp Ethiopian stone, and the whole of the intestines removed. The cavity was rinsed out with palm wine, and afterwards scoured with pounded perfumes. It was then filled with pure myrrh pounded, cassia and other aromatics, except frankincense. This done, the body was sewn up and steeped in natron (salf-petre) for seventy days. When the seventy days were accomplished, the embalmers washed the…
The process of embalming dead bodies among the Egyptians was as follows: The embalmers, who were looked upon as sacred officers, drew the brains through the nostrils with a hooked piece of iron, and filled the skull with astringent drugs; they drew all the entrails, except the heart and kidneys, through a hole cut in the left side, washed them in palm-wine, and replaced them, filling the cavity with astringent and preservative drugs. The body was anointed repeatedly with oil of cedar, myrrh, cinnamon, etc., about thirty days, and was then put into nitre for about forty days; by which process it was preserved from decay, retaining at the same time a lifelike appearance. When Moses says that forty days of his continuing in the salt of nitre, not including the thirty days spent in the previous ceremonies; so that, in the whole they mourned seventy days for him in Egypt,
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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…
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/Sp3ms — Particle · suffixHTo/Sp3ms
מִצְרִי (mitsriy) is an adjective meaning 'Egyptian,' derived from the noun for Egypt, מִצְרַ֫יִם (mitsrajim). It refers to an inhabitant or citizen of Egypt. The entries consistently define it in relation to Egypt without significant disagreement.
מִצְרִי adj. gent. Egyptian
base
H4713 מִצְרִי adj. gent. Egyptian
4713 Mitsriy mits-ree'
from 4714; a Mitsrite, or inhabitant of
Mitsrajim:--Egyptian, of Egypt.
see HEBREW for 04714
מִצְרִי (mits.ri) — Egyptian.
Group of mits.ra.yim (מִצְרַ֫יִם "Egypt" H4714G)
§ Egyptian, of Egypt "double straits"
Egyptian-an inhabitant or citizen of Egypt
an Egyptian
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
שִׁבְעִים (shib`iym) means 'seventy' in Hebrew. It is derived from a root meaning 'seven' and is used to denote the number seventy, often referenced in contexts involving counting or enumeration.
שִׁבְעִים 91 n.pl. seventy
base
H7657 שִׁבְעִים seventy
7657 shib`iym. shib-eem'
multiple of 7651; seventy:--seventy, threescore and ten
(+ -teen).
see HEBREW for 07651
שִׁבְעִים (shiv.im) — seventy.
seventy
Adj — AdjHAcmpa
sev'-n-ti (shibh`im; hebdomekonta).
See NUMBER.
→ The senate of the Israilites composed of seventy elders Ex 24:1,9; Nu 11:16,24,25
→ The seventy disciples sent forth by Jesus (though the best Greek mss. have “seventy-two”) Lu 10:1-17
→ The Jews in captivity in Babylon for seventy years Jer 25:11,12; 29:10; Da 9:2; Zec 1:12; 7:5
→ See ISRAEL
→ 70 Weeks in the vision of Daniel Da 9:24
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HNcmsa — Noun common · masculine singular absoluteHNcmsa