Psalms 105:17 — Word Study
WLCשָׁלַ֣ח לִפְנֵיהֶ֣ם אִ֑ישׁ לְ֝עֶ֗בֶד נִמְכַּ֥ר יוֹסֵֽף׃
BSAHe sentshâlach■ [beforehand, in advance] a manʼîysh [a male person, an individual] before thempânîym JosephYôwçêph [Jehovah has added] soldmâkar■ [given away, exchanged] as a slaveʻebed [faithful]
| Greek | English | Parsing |
|---|---|---|
| שָׁלַ֣ח | he sent | Verb, Qal, perfect third person masculine singular |
| לִפְנֵיהֶ֣ם | before them | Preposition, noun common masculine plural construct, suffix |
| אִ֑ישׁ | a man | Noun common, masculine singular absolute |
| לְ֝עֶ֗בֶד | to a slave | Preposition, noun common masculine singular absolute |
| נִמְכַּ֥ר | he was sold | Verb, Niphal, perfect third person masculine singular |
| יוֹסֵֽף׃ | Joseph | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He sent a man before them— Joseph, sold as a slave. |
| KJV | He sent a man before them, even Joseph, who was sold for a servant: |
| ASV | He sent a man before them; Joseph was sold for a servant: |
| YLT | He hath sent before them a man, For a servant hath Joseph been sold. |
| WEB | He sent a man before them. Joseph was sold for a slave. |
| BBE | He sent a man before them, even Joseph, who was given as a servant for a price: |
The translations agree on the key terms here, presenting a consistent understanding of God's action in sending Joseph.
The structure centers around the main action of sending, with a focus on Joseph's identity and condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹסֵף
verbשָׁלַח
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 — Psalms 105:17
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 — God's Providence in Egyptgenerated
Psalms 105:17 recounts how God sent Joseph ahead of the Israelites during a time of famine. This verse highlights God's sovereignty in orchestrating events for the good of His people, as seen in the broader narrative of Joseph's life in Genesis. The psalmist reflects on how Joseph's hardships ultimately served a divine purpose, leading to the preservation of the family of Jacob.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 45:5–7 | And now, do not be distressed or angry with yourselves that you sold me into this place, because it was to save lives that God sent me before you. |
| 2 | Genesis 50:20 | As for you, what you intended against me for evil, God intended for good, in order to accomplish a day like this—to preserve the lives of many people. |
| 3 | Genesis 37:27–28 | Come, let us sell him to the Ishmaelites and not lay a hand on him; for he is our brother, our own flesh.” And they agreed. |
| 4 | Genesis 39:1 | Meanwhile, Joseph had been taken down to Egypt, where an Egyptian named Potiphar, an officer of Pharaoh and captain of the guard, bought him from the Ishmaelites who had taken him there. |
| 5 | Genesis 45:4 | Then Joseph said to his brothers, “Please come near me.” And they did so. “I am Joseph, your brother,” he said, “the one you sold into Egypt! |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שָׁלַח, sha.Lachgenerated
The verb שָׁלַח (shalach) means 'to send' and is a Qal perfect form, indicating a completed action. This word encompasses a wide range of meanings, including sending away, letting go, or dispatching someone for a purpose. In this context, it emphasizes God's initiative in sending Joseph ahead of the Israelites.
The use of the verb in the perfect tense signifies that this action was completed in the past, setting the stage for the events that follow in the narrative. The emphasis is on God's control over the situation, as He sends Joseph in advance to prepare for the coming challenges.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads: 'He sent a man before them— Joseph, sold as a slave.' The BSB aligns closely with the KJV and ASV, both of which also use 'sent' and 'sold' to convey the same meanings.
Sentence Structuregenerated
The main verb is שָׁלַח, he sent, which governs the entire clause. It is followed by a noun phrase אִ֑ישׁ, a man, and a prepositional phrase לִפְנֵיהֶ֣ם, before them, indicating the direction of the sending.
The structure emphasizes the action of sending, with the focus on Joseph as the subject of this divine action, highlighting the unfolding of God's plan through his life.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַח as ἀπέστειλεν (apesteilen), which also means 'he sent.' This choice reflects a direct correspondence to the Hebrew, maintaining the emphasis on God's initiative.
The LXX captures the essence of the Hebrew text, reinforcing the idea of Joseph being sent ahead as part of God's providential plan.
In plain words — the whole versegenerated
Psalms 105:17 tells us that God sent Joseph ahead of the Israelites during a time of famine. Joseph was sold as a slave, but this was part of God's plan to preserve His people. The story of Joseph is found in Genesis, where we see how his hardships ultimately led to the salvation of his family.
Frequently Asked Questionsgenerated
It signifies God's control over events and His ability to use difficult circumstances for a greater purpose.
Joseph was sold by his brothers out of jealousy, but this act set the stage for God's plan to save the family during a famine.
This verse summarizes God's providential action in Joseph's life, highlighting how his being sold ultimately served a divine purpose.
We can learn about faithfulness in adversity and how God can work through our challenges to fulfill His plans.
Reflection Questionsgenerated
- How can I recognize God's hand in difficult situations in my life?
- What does it mean to trust in God's plan when things seem to go wrong?
- In what ways can I prepare myself to be used by God, like Joseph was?
- How can I support others who are going through hardships, reflecting God's love and purpose?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate God's providence in sending Joseph, highlighting the significance of his role in the narrative.
Not nature but foolishness makes the slave. Not manumission but learning makes a person free. Esau was born free, but he became a slave;Early Church Fathers on Psalms 105 →
"But He had sent a man before them" [Psalms 105:17]. What man? "Even Joseph." How did He send him? "Joseph was sold to be a bond-servant." When this happened,Early Church Fathers on Psalms 105 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 105:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe sent a man before them, even Joseph,.... Who, though but a lad of seventeen years of age when he was sold into Egypt, yet was a grown man when he stood before Pharaoh, and interpreted his dreams
Read John Gill on Psalms 105 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover he called for a famine upon the land: he brake the whole staff of bread. -The circumstances leading to the bringing of the heirs of the promise into Egypt.
Read Robert Jamieson on Psalms 105 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe sent, by the direction of his secret providence.
Read Matthew Poole on Psalms 105 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:17 He sent a man before them, [even] Joseph, [who] was sold for a servant:Ver. 17. He sent a man before them] An eminent and eximious man, Cuius vita fuit coelum quoddam lucidissimis virtutum stellis exornatum, to be their friend in the court, and to provide for their livelihood. No danger befalleth the Church but God beforehand provideth and procureth the means & preservation and deliverance, 2 Peter 2:9. Even Joseph, who was sold] God ordereth the disorders of the world to his own glory and his people’ s good.
Read John Trapp on Psalms 105 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Repeats Joseph’s own explanation, twice given, of the ways of Providence in his life (Genesis 45:5; Genesis 1:20).
Read Charles John Ellicott on Psalms 105 →CambridgeThe Cambridge Bible for Schools and Colleges17. He had sent a man before them; Joseph was sold for a slave. Before the famine came, God had sent Joseph into Egypt to prepare the way for their migration thither. So Joseph himself says, “God sent me before you to preserve life” (Genesis 45:5; Genesis 45:7; cp. Psalms 50:20), recognising that the hand of God had permitted the cruelty of his brothers in order to effect His purpose.
Read Cambridge on Psalms 105 →Albert Barnes1798–1870Barnes' Notes on the BibleHe sent a man before them - That is, He so ordered it by his providence that a man - Joseph - was sent before the family of Jacob into Egypt, that he might make arrangements for their reception and preservation.
Read Albert Barnes on Psalms 105 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. He sent a man before them—The whole story of Joseph and the famine was a link in the chain of providence for bringing the Hebrew family into Egypt, and sustaining them under the shadow of the
Read Daniel Denison Whedon on Psalms 105 →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
He sent a man before them— Joseph, sold as a slave.
He sent a man before them. Joseph was sold for a slave.
He sent a man before them—Joseph, sold as a slave.
He sent a man ahead of them – Joseph was sold as a servant.
Tyndale line
He sent a man before them, even Joseph, who was sold for a servant:
He sent a man before them; Joseph was sold for a servant:
He sent a man before them; Joseph was sold for a servant:
He sent a man before them, even Joseph, who was sold for a servant:
But he sent a man before them: Ioseph was solde for a slaue.
Strictly literal
He sent a man before them: Joseph was sold for a bondman.
He hath sent before them a man, For a servant hath Joseph been sold.
He has sent a man before them, || Joseph has been sold for a servant.
He sent a man before them; for a servant was Joseph sold;
He sent a man ahead of them; Joseph was sold as a servant.
From the Latin
The earth opened and swallowed up Dathan: and covered the congregation of Abiron.
Simplified
Before that he sent a man, Joseph, who was sold as a slave.
He sent a man before them, even Joseph, who was given as a servant for a price:
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 and the Septuagint agree closely in their wording, with five out of six words matching. This consistency indicates a shared understanding of the events surrounding Joseph's life and God's purpose in sending him.
שָׁלַ֣ח לִפְנֵיהֶ֣ם אִ֑ישׁ לְ֝עֶ֗בֶד נִמְכַּ֥ר יוֹסֵֽף׃
5 of the 6 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.
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 Psalms 105:17
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.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
Slave
Jer. 2:14 (A.V.), but not there found in the original. In Rev. 18:13 the word “slaves” is the rendering of a Greek word meaning “bodies.” The Hebrew and Greek words for slave are usually rendered simply “servant,” “bondman,” or “bondservant.” Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46; Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disappearing from among men.
The institution of slavery was recognized, though not established, by the Mosaic law with a view to mitigate its hardship and to secure to every man his ordinary rights. I. Hebrew slaves. -- The circumstances under which a Hebrew might be reduced to servitude were-- (1) poverty; (2) the commission of theft; and (3) the exercise of paternal authority. In the first case, a man who had mortgaged his property, and was unable to support his family, might sell himself to another Hebrew, with a view both to obtain maintenance and perchance a surplus sufficient to redeem his property. (Leviticus 25:25,39) (2) The commission of theft rendered a person liable to servitude whenever restitution could not be made on the scale prescribed by the law. (Exodus 22:1,3) The thief was bound to work…
מָכַר (makar) is a Hebrew verb meaning 'to sell.' It encompasses various forms, including selling merchandise, giving a daughter in marriage, or even selling oneself into slavery. The word appears in different grammatical forms, such as Qal (to sell), Niphal (to be sold), and Hithpael (to sell oneself). It reflects both literal and figurative senses of selling.
מָכַר vb. sell
Qal sell
Niph. be sold
Hithp. sell oneself as slave
base
H4376 מָכַר sell
4376 makar maw-kar'
a primitive root; to sell, literally (as merchandise, a
daughter in marriage, into slavery), or figuratively (to
surrender):--X at all, sell (away, -er, self).
מָכַר (ma.khar) — to sell.
1) to sell
1a) (Qal)
1a1) to sell
1a2) seller (participle)
1b) (Niphal)
1b1) to be sold
1b2) to sell oneself
1b3) to be given over to death
1c) (Hithpael) to sell oneself
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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