Jeremiah 49:10 — Word Study
WLCכִּֽי־ אֲנִ֞י חָשַׂ֣פְתִּי אֶת־ עֵשָׂ֗ו גִּלֵּ֙יתִי֙ אֶת־ מִסְתָּרָ֔יו וְנֶחְבָּ֖ה לֹ֣א יוּכָ֑ל שֻׁדַּ֥ד זַרְע֛וֹ וְאֶחָ֥יו וּשְׁכֵנָ֖יו וְאֵינֶֽנּוּ׃
BSAButkîy ◂Iʼănîy [Emphatically, I myself] will strip EsauʻÊsâv [the hairy one] barechâsaph■ I will uncovergâlâh■ [reveal, lay open] his hiding placesmiçtâr [secret locations, refuges] and he will be unablelôʼ [lack the power, be powerless] ◂to conceal himselfchâbâh [hide, cover] His descendantszeraʻ [seed, offspring, posterity] will be destroyedshâdad■ [ruined, devastated, spoiled] along with his relativesʼâch [brethren, kin] and neighborsshâkên [those living nearby, associates] and he will be no moreʼayin [nothing, nonexistent, utterly gone]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אֲנִ֞י | I | Pronoun |
| חָשַׂ֣פְתִּי | I will strip bare | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| עֵשָׂ֗ו | Esau | Noun proper |
| גִּלֵּ֙יתִי֙ | I will uncover | Verb, Piel, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| מִסְתָּרָ֔יו | hiding places its | Noun common masculine plural construct, suffix |
| וְנֶחְבָּ֖ה | and it will hide itself | Verb, Niphal, sequential perfect third person masculine singular |
| לֹ֣א | not | Particle |
| יוּכָ֑ל | it will be able | Verb, Qal, imperfect third person masculine singular |
| שֻׁדַּ֥ד | it will be devastated | Verb, Pual, perfect third person masculine singular |
| זַרְע֛וֹ | offspring its | Noun common masculine singular construct, suffix |
| וְאֶחָ֥יו | and relatives its | Conjunction, noun common masculine plural construct, suffix |
| וּשְׁכֵנָ֖יו | and neighbors its | Conjunction, noun common masculine plural construct, suffix |
| וְאֵינֶֽנּוּ׃ | and there not [will be] it | Conjunction, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I will strip Esau bare; I will uncover his hiding places, and he will be unable to conceal himself. His descendants will be destroyed along with his relatives and neighbors, and he will be no more. |
| KJV | But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he is not. |
| ASV | But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is destroyed, and his brethren, and his neighbors; and he is not. |
| YLT | For I — I have made Esau bare, I have uncovered his secret places, And to be hidden he is not able, Spoiled [is] his seed, and his brethren, And his neighbours, and he is not. |
| WEB | But I have made Esau bare, I have uncovered his secret places, and he will not be able to hide himself. His offspring is destroyed, with his brothers and his neighbors; and he is no more. |
| BBE | I have had Esau searched out, uncovering his secret places, so that he may not keep himself covered: his seed is wasted and has come to an end, and there is no help from his neighbours. |
The translations agree on the essential meaning of the verse.
The structure of the verse presents a main action followed by consequences and outcomes, illustrating a clear cause-and-effect relationship.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbחָשַׂף
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 — Jeremiah 49:10
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 — A Prophecy Against Edomgenerated
Jeremiah 49:10 presents a strong declaration from God about the fate of Esau, representing the Edomites. God promises to strip Esau bare, exposing his hiding places and rendering him powerless. This prophecy emphasizes the totality of destruction that will come upon Esau's descendants and his kin, indicating that they will no longer exist. The surrounding verses illustrate the severity of this judgment, contrasting the fate of Esau with the preservation of others, such as orphans and widows, who are encouraged to trust in God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Malachi 1:3–4 | but Esau I have hated, and I have made his mountains a wasteland and left his inheritance to the desert jackals. ” |
| 2 | Romans 9:13 | So it is written: “Jacob I loved, but Esau I hated.” |
| 3 | Jeremiah 23:24 | “Can a man hide in secret places where I cannot see him?” declares the LORD. “Do I not fill the heavens and the earth?” declares the LORD. |
| 4 | Isaiah 45:3 | I will give you the treasures of darkness and the riches hidden in secret places, so that you may know that I am the LORD, the God of Israel, who calls you by name. |
| 5 | Amos 9:3 | Though they hide themselves atop Carmel, there I will track them and seize them; and though they hide from Me at the bottom of the sea, there I will command the serpent to bite them. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָשַׂף, cha.Saf.tigenerated
The verb חָשַׂף (chasaph) means to strip off or make bare. It conveys the action of exposing something that was previously concealed, often with a sense of vulnerability or shame. In this context, God declares that He will strip Esau bare, indicating a complete exposure of his defenses and secrets.
This verb is in the perfect tense, first person common singular, indicating that God Himself will carry out this action decisively. It emphasizes God's authority and power in bringing judgment upon Esau, showcasing His role as the ultimate judge.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses strip bare and uncover to convey the actions God will take against Esau.
Sentence Structuregenerated
The main verb of the verse is חָשַׂף, I will strip, which governs the entire sentence. It is followed by a series of phrases that detail the consequences of this action: uncovering hiding places, Esau's inability to hide, and the fate of his descendants.
The structure emphasizes the sequential actions of God, showing how each action leads to the next. The Hebrew word order places the subject אֲנִי (I) first, underscoring God's personal involvement in the judgment.
Septuagint Backgroundgenerated
The Septuagint translates חָשַׂף as κατέσυρα, which carries the meaning of stripping or uncovering. This choice aligns with the Hebrew intent of exposing Esau's vulnerabilities.
The translation reflects a similar emphasis on the act of revealing, suggesting that the Greek translators understood the severity of God's judgment as intended in the Hebrew text.
In plain words — the whole versegenerated
Jeremiah 49:10 reveals God's promise to expose Esau completely, making him powerless and leading to the destruction of his descendants, relatives, and neighbors. The verse emphasizes the totality of this judgment, indicating that Esau will no longer exist.
Frequently Asked Questionsgenerated
It signifies that God will expose Esau's vulnerabilities and secrets, leaving him defenseless against judgment.
The destruction of Esau's descendants is a result of God's judgment against their actions and their opposition to His people.
This phrase emphasizes the complete and utter destruction of Esau and his lineage, indicating that they will cease to exist.
This prophecy serves as a warning to Edom for their hostility towards Israel and highlights God's sovereignty over all nations.
Reflection Questionsgenerated
- What are some ways I can ensure I am not hiding from God in my life?
- How can I support those who feel exposed or vulnerable, like Esau?
- In what ways does God's judgment serve as a reminder of His sovereignty?
- What lessons can we learn from Esau's fate about the consequences of our actions?
The early church on this verse — how the Fathers read it
Cyril of Alexandria comments on this verse, interpreting it in the context of divine judgment and the fate of nations.
Jeremiah refers to these angels as a fortification, although Symmachus interprets this [word] as a message, but one could also consider it in the sense of a “siege.” Taking it this way,Early Church Fathers on Jeremiah 49 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 49:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I have made Esau bare,.... By the hand of the Chaldeans; stripped him of everything that is valuable; of his cities, castles, villages, people, wealth, and treasure: I have uncovered his secret
Read John Gill on Jeremiah 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he is not. I have made Esau bare ... and he is not.
Read Robert Jamieson on Jeremiah 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut the Edomites should be left bare; and though they sought to hide themselves in secret places, yet God would there find them out, and there should be no places sufficient to hide them. All their children should be destroyed, and the Moabites their kinsmen, and the Philistines their neighbours, should be ruined as well as they.
Read Matthew Poole on Jeremiah 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 49:10 But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he [is] not.Ver. 10. I have uncovered his secret places.] Where he had hid himself, or his treasures, those sinews of war. And he is not,] scil., Any more a state or a people. Time shall triumph over him, so that he shall but live by fame.
Read John Trapp on Jeremiah 49 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. I have made Esau bare] I have stripped him of all defence, and have discovered his hiding-places to his enemies.
Read AdamClarke on Jeremiah 49 →CambridgeThe Cambridge Bible for Schools and Colleges10. Parallel with Obadiah 1:6, which (as 8; see on Jeremiah 49:7 above) is probably an insertion from this passage, where it fits the context much better; especially if, with mg. we introduce, as we should, the v. by For. his secret places] the retreats and fastnesses of Edom. his seed … he is not] For metrical reasons we should shorten this part of the v., reading, e.g. with Co. (who points out that “his seed is spoiled” is inconsistent with Jeremiah 49:11), “he is spoiled and is not.”
Read Cambridge on Jeremiah 49 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9, 10. If grapegatherers come… leave some gleaning — “Grape gatherers” and even thieves leave something behind them, but the Chaldeans will strip them utterly bare. His seed — His family.
Read Daniel Denison Whedon on Jeremiah 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
But I will strip Esau bare; I will uncover his hiding places, and he will be unable to conceal himself. His descendants will be destroyed along with his relatives and neighbors, and he will be no more.
But I have made Esau bare, I have uncovered his secret places, and he will not be able to hide himself. His offspring is destroyed, with his brothers and his neighbors; and he is no more.
But I will strip Esau bare; I will uncover his hiding places, and he will be unable to conceal himself. His descendants will be destroyed along with his relatives and neighbors, and he will be no more.
But I will strip everything away from Esau’s descendants. I will uncover their hiding places so they cannot hide. Their children, relatives, and neighbors will all be destroyed. Not one of them will be left!
Tyndale line
But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he is not.
But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is destroyed, and his brethren, and his neighbors; and he is not.
But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he is not.
But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is laid waste, and his brethren, and his neighbors, and he is not.
For I haue discouered Esau: I haue vncouered his secrets, and he shall not be able to hide himselfe: his seede is wasted, and his brethren and his neighbours, and there shall be none to say,
Strictly literal
But I have made Esau bare, I have uncovered his secret places, that he is unable to hide himself: his seed is wasted, and his brethren, and his neighbours, and he is not.
For I — I have made Esau bare, I have uncovered his secret places, And to be hidden he is not able, Spoiled [is] his seed, and his brethren, And his neighbours, and he is not.
For I have made Esau bare, || I have uncovered his secret places, || And he is not able to be hidden, || Spoiled [is] his seed, and his brothers, || And his neighbors, and he is not.
But I have made Esau bare, I have uncovered his secret haunts, so that he will not be able to hide himself: his seed is wasted, and his brethren, and his neighbors, and he is no more.
But I have stripped Esau bare. I have revealed his hiding places. So he will not be able to hide himself. His children, his brothers, and his neighbors are destroyed, and he is gone.
From the Latin
But I have made Esau bare, I have revealed his secrets, and he cannot be hid: his seed is laid waste, and his brethren, and his neighbours, and he shall not be.
Simplified
But I'm going to strip the whole country bare, leaving its people with nowhere to hide. All of Esau's descendants will be destroyed, along with their relatives and friends—they will all be gone.
I have had Esau searched out, uncovering his secret places, so that he may not keep himself covered: his seed is wasted and has come to an end, and there is no help from his neighbours.
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 presents the verse as it stands, while the Septuagint matches closely with 13 of the 16 words in the Hebrew. The Dead Sea Scrolls fragment contains 7 words from the verse, with some words restored by an editor, indicating a high degree of textual agreement.
כִּֽי־ אֲנִ֞י חָשַׂ֣פְתִּי אֶת־ עֵשָׂ֗ו גִּלֵּ֙יתִי֙ אֶת־ מִסְתָּרָ֔יו וְנֶחְבָּ֖ה לֹ֣א יוּכָ֑ל שֻׁדַּ֥ד זַרְע֛וֹ וְאֶחָ֥יו וּשְׁכֵנָ֖יו וְאֵינֶֽנּוּ׃
13 of the 16 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.
לוא [יוכל] [שדד] [זרע׳ו] [ואחי׳ו] [ושכני׳ו] [ואינ׳נו]
7 words of the verse are on this fragment — 1 partly restored, 6 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 Jeremiah 49:10
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.
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…
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
חָשַׂף (chasaph) is a Hebrew verb meaning to strip off or make bare. It encompasses actions like uncovering, drawing out, or draining a liquid. The entries suggest its use in contexts of exposure or removal, but do not specify particular verses from the Old Testament.
חָשַׂף vb. strip off, strip, make bare
base
H2834 חָשַׂף strip off, strip, make bare
2834 chasaph khaw-saf'
a primitive root; to strip off, i.e. generally to make naked
(for exertion or in disgrace), to drain away or bail up (a
liquid):--make bare, clean, discover, draw out, take, uncover.
חָשַׂף (cha.saph) — to strip.
1) to strip, strip off, lay bare, make bare, draw out
1a) (Qal)
1a1) to strip off
1a2) to strip, lay bare
1a3) to draw (water), skim, take from the surface
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
עֵשָׂו (Esav) refers to Esau, the hairy eldest son of Isaac and Rebekah, and the twin brother of Jacob. He is noted for selling his birthright for food and is considered the progenitor of the Arab peoples. The name is also associated with Edom, and the entries indicate that it derives from a root meaning 'rough' or 'sensibly felt.'
עֵשָׂו 97 n.pr.m. Esau
base
H6215 עֵשָׂו Esau
6215 `Esav ay-sawv'
apparently a form of the passive participle of 6213 in the
original sense of handling; rough (i.e. sensibly felt); Esav,
a son of Isaac, including his posterity:--Esau.
see HEBREW for 06213
עֵשָׂו (e.sav) — Esau.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Also named: e.dom (אֱדוֹם "Edom" H0123H)
§ Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
עֵשָׂו (e.sav) — Esau.
People descended from Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
N-proper — Noun properHNpl
e'-so (`esaw, "hairy"; Esau):
Son of Isaac, twin brother of Jacob. The name was given on account of the hairy covering on his body at birth: "all over like a hairy garment" (Ge 25:25). There was a prenatal foreshadowing of the relation his descendants were to sustain to those of his younger brother, Jacob (Ge 25:23). The moment of his birth also was signalized by a circumstance that betokened the same destiny (Ge 25:26).
The young Esau was fond of the strenuous, daring life of the chase--he became a skillful hunter, "a man of the field" ('ish sadheh). His father warmed toward him rather than toward Jacob, because Esau's hunting expeditions resulted in meats that appealed to the old man's taste (
Esau
Hairy, Rebekah’s first-born twin son (Gen. 25:25). The name of Edom, “red”, was also given to him from his conduct in connection with the red lentil “pottage” for which he sold his birthright (30, 31). The circumstances connected with his birth foreshadowed the enmity which afterwards subsisted between the twin brothers and the nations they founded (25:22, 23, 26). In process of time Jacob, following his natural bent, became a shepherd; while Esau, a “son of the desert,” devoted himself to the perilous and toilsome life of a huntsman. On a certain occasion, on returning from the chase, urged by the cravings of hunger, Esau sold his birthright to his brother, Jacob, who thereby obtained the covenant blessing (Gen. 27:28, 29, 36;
(hairy), the eldest son of Isaac, and twin-brother of Jacob. The singular appearance of the child at his birth originated the name. (Genesis 25:25) Esau’s robust frame and "rough" aspect were the types of a wild and daring nature. He was a thorough Bedouin, a "son of the desert." He was much loved by his father, and was of course his heir, but was induced to sell his birthright to Jacob. Mention of his unhappy marriages may be found in (Genesis 26:34) The next episode in the life of Esau is the loss of his father’s covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. (Genesis 27:1) ... Later he marries a daughter of Ishmael, (
The son of Isaac, and twin brother of Jacob, Ge 25:1-34. He was the elder of the two, and was therefore legally the heir, but sold his birthright to Jacob. We have an account of his ill-advised marriages, Ge 26:34; of his loss of his father’s chief blessing, and his consequent anger against Jacob, Ge 27:1-46; of their subsequent reconciliation, Ge 32:1-33:20; and of his posterity, Ge 36:1-43. He is also called Edom; and settled in the mountains south of the Dead Sea, extending to the gulf of Akaba, where he became very powerful. This country was called from him the land of Edom, and afterwards IDUMAEA, which see.
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
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
מִסְתָּר (mictar) refers to a secret or hiding place, often associated with concealment for protection or, in some contexts, for illicit activities. It is derived from the root meaning 'to conceal.' The entries consistently emphasize its use as a covert location.
מִסְתָּר n.[m.] secret place, hiding-place
base
H4565 מִסְתָּר secret place, hiding-place
4565 mictar mis-tawr'
from 5641; properly, a concealer, i.e. a
covert:--secret(-ly, place).
see HEBREW for 05641
מִסְתָּר (mis.tar) — hiding.
1) secret place, hiding place
1a) secret place
1b) hiding place
1b1) for protection
1b2) for perpetration of crime
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
חָבָה (chabah) is a Hebrew verb meaning to withdraw or hide. It can refer to both the act of hiding oneself and the general concept of secrecy. The entries indicate its use in different forms, such as Qal and Niphal, which relate to the nuances of withdrawal and concealment.
[חָבָה] vb. withdraw, hide
Qal withdraw into privacy
Niph. withdraw, hide oneself
base
H2247 [חָבָה] withdraw, hide
2247 chabah khaw-bah'
a primitive root (compare 2245); to secrete:--hide (self).
see HEBREW for 02245
חָבָה (cha.vah) — to hide.
1) to withdraw, hide, hide oneself
1a) (Qal) to withdraw
1b) (Niphal) to hide oneself, remain hidden, withdraw
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
שָׁכֵן (sha.khen) refers to an inhabitant or neighbor, derived from the root word for dwelling. It encompasses meanings related to residency and proximity, indicating a fellow citizen or someone living nearby.
שָׁכֵן adj. inhabitant, neighbor
base
H7934 שָׁכֵן inhabitant, neighbor
7934 shaken shaw-kane'
from 7931; a resident; by extension, a
fellow-citizen:--inhabitant, neighbour, nigh.
see HEBREW for 07931
שָׁכֵן (sha.khen) — neighboring.
1) inhabitant, neighbour
1a) inhabitant
1b) neighbour
Conj | Adj | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms