Exodus 2:5 — Word Study
WLCוַתֵּ֤רֶד בַּת־ פַּרְעֹה֙ לִרְחֹ֣ץ עַל־ הַיְאֹ֔ר וְנַעֲרֹתֶ֥יהָ הֹלְכֹ֖ת עַל־ יַ֣ד הַיְאֹ֑ר וַתֵּ֤רֶא אֶת־ הַתֵּבָה֙ בְּת֣וֹךְ הַסּ֔וּף וַתִּשְׁלַ֥ח אֶת־ אֲמָתָ֖הּ וַתִּקָּחֶֽהָ
BSASoon the daughterbath [child, female descendant] of PharaohParʻôh [the king of Egypt, a powerful ruler] went downyârad▸ [to a lower place, descended] to batherâchats [wash, cleanse] inʻal the Nileyᵉʼôr [a major river, a life-giving waterway] and her attendantsnaʻărâh [maidservants, female servants] were walkinghâlak [going, proceeding] alongʻal the riverbankyâd [the side of the river, the shore] And when she sawrâʼâh▸ [perceived, noticed] the baskettêbâh [ark, a small vessel] amongtâvek the reedsçûwph [water plants, bulrushes] she sentshâlach▸ [dispatched, commanded] her maidservantʼâmâh [female slave, servant-girl] to retrieve itlâqach▸ [get, take]
| Greek | English | Parsing |
|---|---|---|
| וַתֵּ֤רֶד | and she went down | Verb, Qal, sequential imperfect third person feminine singular |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| פַּרְעֹה֙ | Pharaoh | Noun |
| לִרְחֹ֣ץ | to bathe | Preposition, verb qal infinitive construct common |
| עַל־ | at | Preposition |
| הַיְאֹ֔ר | the River | Particle, noun proper |
| וְנַעֲרֹתֶ֥יהָ | and female attendants her | Conjunction, noun common feminine plural construct, suffix |
| הֹלְכֹ֖ת | [were] walking | Verb, Qal, participle (active) feminine plural |
| עַל־ | on | Preposition |
| יַ֣ד | [the] side of | Noun common, both singular construct |
| הַיְאֹ֑ר | the River | Particle, noun proper |
| וַתֵּ֤רֶא | and she saw | Verb, Qal, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| הַתֵּבָה֙ | the basket | Particle, noun common feminine singular absolute |
| בְּת֣וֹךְ | in among | Preposition, noun common masculine singular construct |
| הַסּ֔וּף | the rush[es] | Particle, noun common masculine singular absolute |
| וַתִּשְׁלַ֥ח | and she sent | Verb, Qal, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| אֲמָתָ֖הּ | maid her | Noun common feminine singular construct, suffix |
| וַתִּקָּחֶֽהָ | and fetched it she | Verb qal sequential imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Soon the daughter of Pharaoh went down to bathe in the Nile, and her attendants were walking along the riverbank. And when she saw the basket among the reeds, she sent her maidservant to retrieve it. |
| KJV | ¶ And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it. |
| ASV | And the daughter of Pharaoh came down to bathe at the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it. |
| YLT | And a daughter of Pharaoh cometh down to bathe at the River, and her damsels are walking by the side of the River, and she seeth the ark in the midst of the weeds, and sendeth her handmaid, and she taketh it, |
| WEB | Pharaoh’s daughter came down to bathe at the river. Her maidens walked along by the riverside. She saw the basket among the reeds, and sent her servant to get it. |
| BBE | Now Pharaoh's daughter came down to the Nile to take a bath, while her women were walking by the riverside; and she saw the basket among the river-plants, and sent her servant-girl to get it. |
Where they part company is תֵּבָה — see How Translations Differ.
The sentence contains a main clause with two subordinate phrases, detailing the actions of Pharaoh's daughter and her attendants.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbיָרַד
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 — Exodus 2:5
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 Birth and Preservation of Mosesgenerated
Exodus 2:5 describes how Pharaoh's daughter discovers Moses in a basket while bathing in the Nile. This moment is crucial as it sets the stage for Moses' future role in leading the Israelites out of Egypt. The context highlights the tension between the Israelites and the Egyptians, as well as God's providential care for Moses, who would become a significant figure in Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 7:21 | When he was set outside, Pharaoh’s daughter took him and brought him up as her own son. |
| 2 | 1 Kings 17:6 | The ravens would bring him bread and meat in the morning and evening, and he would drink from the brook. |
| 3 | Psalm 9:9 | The LORD is a refuge for the oppressed, a stronghold in times of trouble. |
| 4 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| 5 | Psalm 46:1 | God is our refuge and strength, an ever-present help in times of trouble. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תֵּבָה, ha.te.Vahgenerated
The Hebrew word תֵּבָה (tebah) means 'basket' or 'ark' and is used to describe a vessel that holds something precious. In this verse, it refers specifically to the basket that carried baby Moses, emphasizing both its protective function and its significance in the narrative.
This word appears in other contexts, notably in the story of Noah, where it describes the ark. The use of תֵּבָה here connects Moses' story with themes of salvation and deliverance, as both vessels serve to protect life in critical moments.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in this verse is וַתֵּ֤רֶד, and she went down, which governs the actions of Pharaoh's daughter as she descends to the river. Several phrases follow, describing her actions and the context of her discovery.
The structure emphasizes the sequence of actions: first, she descends to bathe, then observes the basket, and finally sends her maidservant to retrieve it. This flow of action highlights the significance of each step in the unfolding narrative.
Septuagint Backgroundgenerated
The Septuagint translates תֵּבָה as θῖβιν, which carries the meaning of a vessel. This choice reflects a broader interpretation of the basket as a container of life, similar to its use in the Noah narrative.
The use of κατέβη for וַתֵּ֤רֶד indicates a straightforward translation of the action of descending, maintaining the narrative's clarity.
In plain words — the whole versegenerated
Exodus 2:5 tells us that Pharaoh's daughter went to bathe in the Nile and saw a basket among the reeds. She sent her maidservant to get it, leading to the discovery of Moses, which would change the course of Israel's history.
Frequently Asked Questionsgenerated
The basket, or תֵּבָה, symbolizes protection and God's provision for Moses, who would later lead the Israelites out of Egypt.
Bathing in the Nile was a common practice for Egyptians, and it served as a backdrop for the divine encounter that would lead to Moses' rescue.
This moment is pivotal as it sets the stage for Moses' upbringing in Pharaoh's household, preparing him for his future role as a leader of the Israelites.
The passage illustrates how God orchestrates events for His purposes, using unexpected means to protect and prepare Moses for his mission.
Reflection Questionsgenerated
- In what ways have I seen God's providence in my own life?
- How can I be a vessel of protection and care for others, like Pharaoh's daughter was for Moses?
- What lessons can I learn from the actions of Pharaoh's daughter in this passage?
- How does this story encourage me to trust in God's plan, even when circumstances seem uncertain?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the daughter of Pharaoh came down to wash herself at the river,.... Her name, in Josephus (g), is called Thermuthis, and by Artapanus (h), an Heathen writer, Merrhis, perhaps from Miriam, and
Read John Gill on Exodus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it.
Read Robert Jamieson on Exodus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 2:5 And the daughter of Pharaoh came down to wash [herself] at the river; and her maidens walked along by the river’ s side; and when she saw the ark among the flags, she sent her maid to fetch it.Ver. 5. And the daughter of Pharaoh.] She was brought hither at this time by a special providence, to do that which she little dreamed of. So when Heidelberg was taken by the Imperialists, the copy of Ursinus’ s Catechism enlarged by Pareus was among many other papers carried away by a plundering soldier; but happily dropped in the streets, and found the next day by a young student, who, knowing his master’ s hand, restored it to his son Philip Pareus, who afterwards published that golden…
Read John Trapp on Exodus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The daughter of Pharaoh came down to wash herself.—This would be quite in accordance with Egyptian ideas. “Women were allowed great liberty in Egypt, and moved about much as they pleased. Cleanliness was especially regarded; and the Nile water was considered healthy and fructifying (Strab. 15 p. 695). The princess would, of course, seek a part of the river which was reserved for females. Probably Jochebed know where she was accustomed to bathe.Her maidens.—As a princess, she was, of course, accompanied by a number of female attendants (na’aroth). Even ordinary Egyptian ladies seem to have been attended at the bath by four or five such persons. One of them was, however, more especially…
Read Charles John Ellicott on Exodus 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. And the daughter of Pharaoh] Josephus calls her Thermuthis, and says that "the ark was borne along by the current, and that she sent one that could swim after it; that she was struck with the figure and uncommon beauty of the child; that she inquired for a nurse, but he having refused the breasts of several, and his sister proposing to bring a Hebrew nurse, his own mother was procured." But all this is in Josephus's manner, as well as the long circumstantial dream that he gives to Amram concerning the future greatness of Moses, which cannot be considered in any other light than that of a fable, and not even a cunningly devised one. To wash herself at the river] Whether the daughter…
Read AdamClarke on Exodus 2 →CambridgeThe Cambridge Bible for Schools and Colleges5. the daughter of Pharaoh] Tradition gave her name as Tharmuth (Jubilees xlvii. 5), Thermouthis (Jos. Ant. ii. 9. 5), or Merris (Euseb. Praep. Ev. ix. 27). Rameses II is stated to have had 59 daughters (Petrie, Hist. iii. 38, 82); but neither of these names appears among the 45 that have been preserved (ibid. p. 37 f.). came down] presumably, from her palace: though where this was, or where indeed the entire incident took place, the narrative does not state. Perhaps Tanis (Zoan), one of the chief royal residences in the NE. of the Delta, near the mouth of the Tanitic branch of the Nile, is intended. to bathe] Women of any position do not at present bathe in the Nile (Lane, Mod. Egyptians…
Read Cambridge on Exodus 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe traditions which give a name to the daughter of Pharaoh are merely conjectural.
Read Albert Barnes on Exodus 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. The daughter of Pharaoh came — The intellectual and moral condition of women in Egypt was far higher than in Asia or in Greece. Polygamy was rare, and the harem seclusion unknown.
Read Daniel Denison Whedon on Exodus 2 →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
Soon the daughter of Pharaoh went down to bathe in the Nile, and her attendants were walking along the riverbank. And when she saw the basket among the reeds, she sent her maidservant to retrieve it.
Pharaoh’s daughter came down to bathe at the river. Her maidens walked along by the riverside. She saw the basket among the reeds, and sent her servant to get it.
Soon the daughter of Pharaoh went down to bathe in the Nile, and her attendants were walking along the riverbank. And when she saw the basket among the reeds, she sent her maidservant to retrieve it.
Then the daughter of Pharaoh came down to wash herself by the Nile, while her attendants were walking alongside the river, and she saw the basket among the reeds. She sent one of her attendants, took it,
Tyndale line
¶ And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it.
And the daughter of Pharaoh came down to bathe at the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it.
And the daughter of Pharaoh came down to bathe at the river; and her maidens walked along by the river side; and she saw the ark among the flags, and sent her handmaid to fetch it.
And the daughter of Pharaoh came down to wash herself at the river, and her maidens walked along by the river's side: and when she saw the ark among the flags, she sent her maid to fetch it.
Then ye daughter of Pharaoh came downe to wash her in the riuer, and her maidens walked by the riuers side: and when shee sawe the arke among the bulrushes, she sent her maide to fet it.
Strictly literal
And the daughter of Pharaoh went down to bathe in the river; and her maids went along by the river's side. And she saw the ark in the midst of the sedge, and sent her handmaid and fetched it.
And a daughter of Pharaoh cometh down to bathe at the River, and her damsels are walking by the side of the River, and she seeth the ark in the midst of the weeds, and sendeth her handmaid, and she taketh it,
And a daughter of Pharaoh comes down to bathe at the River, and her girls are walking by the side of the River, and she sees the ark in the midst of the weeds, and sends her handmaid, and she takes it,
And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the side of the river; and when she saw the box among the flags, she sent her maid and fetched it.
Pharaoh's daughter came down to bathe at the river while her attendants walked along by the riverside. She saw the basket among the reeds and sent her attendant to get it.
From the Latin
And behold the daughter of Pharao came down to wash herself in the river: and her maids walked by the river’s brink. And when she saw the basket in the sedges, she sent one of her maids for it: and when it was brought,
Simplified
Then Pharaoh's daughter arrived to bathe in the Nile. Her ladies-in-waiting were walking along the bank of the river. When she saw the basket among the reeds, she sent her maid to get it and bring it to her.
Now Pharaoh's daughter came down to the Nile to take a bath, while her women were walking by the riverside; and she saw the basket among the river-plants, and sent her servant-girl to get it.
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 Pharaoh's daughter went down to bathe in the Nile, and her maidservants walked along the riverbank, where she saw the basket among the reeds and sent her maid to retrieve it. The Septuagint largely agrees with the Masoretic Text, matching 17 out of 20 words, although it presents the text with different word order and articles. The Samaritan Pentateuch differs slightly by using the word 'סף' (saf, meaning 'rush') instead of the Masoretic 'סוף' (suf, meaning 'reeds'). The Dead Sea Scrolls contain fragments that align closely with the Masoretic Text but include several words that are either partly restored or fully supplied by an editor, indicating some textual variation. Overall, the main difference across these witnesses lies in the choice of the word for 'reeds' versus 'rushes.'
וַתֵּ֤רֶד בַּת־ פַּרְעֹה֙ לִרְחֹ֣ץ עַל־ הַיְאֹ֔ר וְנַעֲרֹתֶ֥יהָ הֹלְכֹ֖ת עַל־ יַ֣ד הַיְאֹ֑ר וַתֵּ֤רֶא אֶת־ הַתֵּבָה֙ בְּת֣וֹךְ הַסּ֔וּף וַתִּשְׁלַ֥ח אֶת־ אֲמָתָ֖הּ וַתִּקָּחֶֽהָ
17 of the 20 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.
ותרד בת פרעה לרחץ על היאר ונערתיה הלכת על יד היאר ותרא את התבה בתוך הסף ותשׁלח את אמתה ותקחה
1 word differs from the Masoretic Text: סף (rush)
ותרד בת פרעה לרחוץ על היאר [ונערותי׳ה] [הולכות] [על] [יד] [היאר] ותרא את התבה בתוך הסוף ותשלח את אמת׳ה [ותקח׳ה]
14 words on the leather — 6 supplied entire by an editor.
ותרד [בת] [פרעה] [לרחץ] [על] [היאר] [ונערתי׳ה] [הלכת] [על] [יד] [היאר] [ותרא] [את] התבה [בתוך]
15 words of the verse are on this fragment — 1 partly restored, 13 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 Exodus 2:5
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 יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word פַּרְעֹה (*par'oh*) means 'Pharaoh,' which is a title for Egyptian kings. It is derived from Egyptian and is commonly associated with various rulers mentioned throughout the Old Testament, including those during the time of the Patriarchs and the Divided Monarchy. The term translates to 'great house,' reflecting its significance in ancient Egypt.
פַּרְעֹה 275 n.m. Pharaoh, title of Egyptian kings
base
H6547 פַּרְעֹה Pharaoh, title of Egyptian kings
6547 Par`oh par-o'
of Egyptian derivation; Paroh, a general title of Egyptian
kings:--Pharaoh.
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.12.15
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.37.36
Also named: Pharaō (Φαραώ "Pharaoh" G5328)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.1.11
Also named: Pharaō (Φαραώ "Pharaoh" G5328H)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.3.10
Also named: Pharaō (Φαραώ "Pharaoh" G5328I)
§ Pharaoh = "great house"
N-proper — NounHNtmsa
fa'-ro, fa'-ra-o (par`oh; Pharao); Egyptian per aa, "great house"):em; the King James Version Pharacim): One of the families of temple-servants who returned with Zerubbabel (1 Esdras 5:31; not found in Ezra or Nehemiah).
1. The Use of Name in Egypt:
Many and strange differences of opinion have been expressed concerning the use of this name in Egypt and elsewhere, because of its importance in critical discussions (see below). Encyclopaedia Biblica says "a name given to all Egyptian kings in the Bible"; it also claims that the name could not have been received by the Hebrews before 1000 BC. HDB (III, 819) says that a letter was addressed to Amenhotep as "Pharaoh, lord of," etc. According to Winckler's theory of a North Arabian Musri, it was the Hebrews alone in ancient times who adopted the term Pharaoh from the Egyptians, the name not being found even in the Tell el-Amarna Letters or…
Pharaoh
The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”
(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or “shepherd kings.” The Egyptians called the nomad tribes of Syria Shasu, “plunderers,” their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of…
the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean ’the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: The Pharaoh of Abraham . (Genesis 12:15) --At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of…
Is properly an Egyptian word adopted into the Hebrew, and signifies king; so that when we find this name it means everywhere the king. Thus, also, Pharaoh Hophra is simply king Hophra.
Of the kings of Egypt, there are not less than twelve or thirteen mentioned in Scripture, all of whom bore the general title of Pharaoh, except four. Along with this title, two of them have also other proper names, Necho and Hophra. The following is their order. Some of them have been identified, by the labors of Champollion and others, with kings whose proper names we know from other sources, while others still remain in obscurity. Indeed, so brief, obscure, and conflicting are the details of Egyptian history and ancient chronology, which no name before that of Shishak can be regarded as identified beyond dispute.
רָחַץ (rachats) is a Hebrew verb meaning to wash or bathe. It covers various forms of washing, including washing oneself and being washed. The entries indicate its use in different grammatical forms, such as Qal, Pual, and Hithpael, which reflect actions of washing and being washed. The lexicons do not present any significant disagreement.
רָחַץ 72 vb. wash, wash off, away, bathe
Qal 69
trans. wash (with water)
intrans. wash, bathe (oneself)
Pu. be washed
Hithp. if I washed myself in snow
base
H7364 רָחַץ wash, wash off, away, bathe
7364 rachats raw-khats'
a primitive root; to lave (the whole or a part of a
thing):--bathe (self), wash (self).
רָחַץ (ra.chats) — to wash: wash.
: wash
1) to wash, wash off, wash away, bathe
1a) (Qal)
1a1) to wash, wash off, wash away
1a2) to wash, bathe (oneself)
1b) (Pual) to be washed
1c) (Hithpael) to wash oneself
2a) (Hithpael Passive) to be regarded clean, trustworthy
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
יְאֹר (ye'or) refers to a stream or canal, specifically associated with the Nile River in Egypt. It encompasses various watercourses, including collateral canals and trenches, and can also denote rivers in general. The term is of Egyptian origin and highlights the significance of the Nile as a primary water source.
יְאֹר, יְאוֹר n.m. stream of the Nile, stream, canal
base
H2975 יְאֹר, יְאוֹר stream of the Nile, stream, canal
2975 y`or yeh-ore'
of Egyptian origin; a channel, e.g. a fosse, canal, shaft;
specifically the Nile, as the one river of Egypt, including
its collateral trenches; also the Tigris, as the main river of
Assyria:--brook, flood, river, stream.
יְאֹר (ye.or) — Nile.
This name means river, stream, canal
Also named: shi.chor (שִׁיחוֹר "Nile" H7883H)
יְאֹר (ye.or) — stream.
1) river, stream, canal, Nile, Nile-canal
1a) stream, river (Nile)
1b) Nile-arms, Nile-canals
1c) watercourses
1d) shafts (mining)
1e) river (in general)
Art | N-proper — Particle · noun properHTd/Npl
riv'-er:
(1) The usual word is nahar (Aramaic nehar (Ezr 4:10, etc.)), used of the rivers of Eden (Ge 2:10-14), often of the Euphrates (Ge 15:18, etc.), of Abana and Pharpar (2Ki 5:12), the river of Gozan (2Ki 17:6), the river Chebar (Eze 1:1), the rivers (canals?) of Babylon (Ps 137:1), the rivers of Ethiopia (Isa 18:1; Ze 3:10). Compare nahr, the common Arabic word for "river."
River
(1.) Heb. ‘aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated “brook,” “river,” “stream,” but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a “torrent,” in summer a “wady” or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter…
In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, "the river," it signifies invariably the Euphrates. (Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16) etc. It is never applied to the fleeting…
This word answers in our Bible to various Hebrew terms, of which the principal are the following:
1. Yeor, an Egyptian word signifying river. It is always applied to the Nile and its various canals, except in Job 28:10 Da 12:5,6,7 2. Nahar, applied, like our word river, to constantly flowing streams, such as the Euphrates. In our version this word is sometimes rendered "flood," Jos 24:2,3, etc.
3. Nahal, a torrent-bed, or valley through which water flows in the rainy season only, Nu 34:5, etc; frequently rendered "brook," Nu 13:28 Job 6:15, etc. Such streams are to the…
The Hebrew word נַעֲרָה (*na`arah*) means 'girl' or 'damsel' and refers to a young female from infancy to adolescence. It can also denote a young woman, including terms like maid or female servant. The entries indicate a range of meanings that include marriageable young women and even concubines or prostitutes.
נַעֲרָה n.f. girl, damsel
girl, damsel
of female attendants, maids
base
H5291 נַעֲרָה girl, damsel
5291 na`arah nah-ar-aw'
feminine of 5288; a girl (from infancy to
adolescence):--damsel, maid(-en), young (woman).
see HEBREW for 05288
נַעֲרָה (na.a.rah) — maiden.
1) girl, damsel, female servant
1a) girl, damsel, little girl
1a1) of young woman, marriageable young woman, concubine, prostitute
1b) maid, female attendant, female servant
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3fs
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs — Noun common · both singular constructHNcbsc
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…
יְאֹר (ye'or) refers to a stream or canal, specifically associated with the Nile River in Egypt. It encompasses various watercourses, including collateral canals and trenches, and can also denote rivers in general. The term is of Egyptian origin and highlights the significance of the Nile as a primary water source.
יְאֹר, יְאוֹר n.m. stream of the Nile, stream, canal
base
H2975 יְאֹר, יְאוֹר stream of the Nile, stream, canal
2975 y`or yeh-ore'
of Egyptian origin; a channel, e.g. a fosse, canal, shaft;
specifically the Nile, as the one river of Egypt, including
its collateral trenches; also the Tigris, as the main river of
Assyria:--brook, flood, river, stream.
יְאֹר (ye.or) — Nile.
This name means river, stream, canal
Also named: shi.chor (שִׁיחוֹר "Nile" H7883H)
יְאֹר (ye.or) — stream.
1) river, stream, canal, Nile, Nile-canal
1a) stream, river (Nile)
1b) Nile-arms, Nile-canals
1c) watercourses
1d) shafts (mining)
1e) river (in general)
HTd/Npl — Particle · noun properHTd/Npl
riv'-er:
(1) The usual word is nahar (Aramaic nehar (Ezr 4:10, etc.)), used of the rivers of Eden (Ge 2:10-14), often of the Euphrates (Ge 15:18, etc.), of Abana and Pharpar (2Ki 5:12), the river of Gozan (2Ki 17:6), the river Chebar (Eze 1:1), the rivers (canals?) of Babylon (Ps 137:1), the rivers of Ethiopia (Isa 18:1; Ze 3:10). Compare nahr, the common Arabic word for "river."
River
(1.) Heb. ‘aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated “brook,” “river,” “stream,” but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a “torrent,” in summer a “wady” or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter…
In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, "the river," it signifies invariably the Euphrates. (Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16) etc. It is never applied to the fleeting…
This word answers in our Bible to various Hebrew terms, of which the principal are the following:
1. Yeor, an Egyptian word signifying river. It is always applied to the Nile and its various canals, except in Job 28:10 Da 12:5,6,7 2. Nahar, applied, like our word river, to constantly flowing streams, such as the Euphrates. In our version this word is sometimes rendered "flood," Jos 24:2,3, etc.
3. Nahal, a torrent-bed, or valley through which water flows in the rainy season only, Nu 34:5, etc; frequently rendered "brook," Nu 13:28 Job 6:15, etc. Such streams are to the…
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
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
תֵּבָה (tebah) means 'ark' and refers to a box or chest. It is notably used for the vessel Noah built and the basket that held Moses. The word may derive from a foreign source, but its primary meaning is consistent across entries.
תֵּבָה n.f. ark (prop. chest, box)
base
H8392 תֵּבָה ark
8392 tebah tay-baw'
perhaps of foreign derivation; a box:--ark.
תֵּבָה (te.vah) — ark.
1) ark
1a) vessel which Noah built
1b) basket vessel in which Moses was placed
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
bas'-ket: Four kinds of "baskets" come to view in the Old Testament under the Hebrew names, dudh, Tene', cal and kelubh. There is little, however, in these names, or in the narratives where they are found, to indicate definitely what the differences of size and shape and use were. The Mishna renders us some help in our uncertainty, giving numerous names and descriptions of "baskets" in use among the ancient Hebrews (see Kreugel, Dasse Hausgerat in der Mishna, 39-45). They were variously m ade of willow, rush, palm-leaf, etc., and were used for various purposes, domestic and agricultural, for instance, in gathering and serving fruit, collecting alms in kind for the poor, etc. Some had handles, others lids, some both, others neither.
1. Meaning of Old Testament Terms:
Basket
There are five different Hebrew words so rendered in the Authorized Version: (1.) A basket (Heb. sal, a twig or osier) for holding bread (Gen. 40:16; Ex. 29:3, 23; Lev. 8:2, 26, 31; Num. 6:15, 17, 19). Sometimes baskets were made of twigs peeled; their manufacture was a recognized trade among the Hebrews.
(2.) That used (Heb. salsilloth’) in gathering grapes (Jer. 6:9).
(3.) That in which the first fruits of the harvest were presented, Heb. tene, (Deut. 26:2, 4). It was also used for household purposes. In form it tapered downwards like that called corbis by the…
The Hebrew terms used in the description of this article are as follows: (1) Sal , so called from the twigs of which it was originally made, specially used for holding bread. (Genesis 40:16) ff. (Exodus 29:3,23; Leviticus 8:2,26,31; Numbers 6:15,17,19) (2) Salsilloth , a word of kindred origin, applied to the basket used in gathering grapes. (Jeremiah 6:9) (3) Tene , in which the first-fruits of the harvest were presented. (26:2,4) (4) Celub , so called from its similarity to a bird-cage. (5) Dud , used for carrying fruit, (Jeremiah 24:1,2) as well as on a larger scale…
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
AMONG',
AMONGST', preposition [Gr. See Mingle.]
1. In a general or primitive sense, mixed or mingled with; as tares among wheat.
2. Conjoined or associated with, or making part of the number.
Blessed art thou among women. Luke 1:1.
3. Of the number; as, there is not one among a thousand, possessing the like qualities.
{ A‐mong″ , A‐mongst″ , } prep. [OE. amongist, amonges, amonge, among, AS. onmang, ongemang, gemang, in a crowd or mixture. For the ending -st see Amidst. See Mingle.] 1. Mixed or mingled; surrounded by.
They heard,
And from his presence hid themselves among
The thickest trees.
Milton.
2. Conjoined, or associated with, or making part of the number of; in the number or class of.
Blessed art thou among women.
Luke i. 28.
3. Expressing a relation of dispersion, distribution, etc.; also, a relation of reciprocal action.
What news among the merchants?
Shak.
סוּף (suph) refers to reeds or rushes, particularly associated with the Nile and the Red Sea. The term may have Egyptian origins and is used to describe both a type of water plant and the Red Sea itself. The entries indicate that it can denote the Gulf of Suez and the sea from the straits to the Gulf of Akaba.
סוּף n.m. reeds, rushes
rushes, in Nile
Red Sea
base
H5488 סוּף reeds, rushes . rushes, in Nile
. Red Sea
5488 cuwph soof
probably of Egyptian origin; a reed, especially the
papyrus:--flag, Red (sea), weed. Compare 5489.
see HEBREW for 05489
סוּף (suph) — Red (Sea).
1) of Red Sea
2) of Gulf of Suez
3) of sea from straits to Gulf of Akaba
Also named: eruthros (ἐρυθρός "Red( Sea)" G2063) as "Reed Sea"
סוּף (suph) — reed.
1) reed, rush, water plant
1a) rushes
1b) sea of rushes - used of Red Sea
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
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
אָמָה (amah) refers to a maid or handmaid, often indicating a female servant or slave. The term can also imply humility in certain contexts. It is derived from a primitive root and is consistently used to denote a female in servitude.
אָמָה n.f. maid, handmaid
lit. maidservant
fig. in address
base
H519 אָמָה maid, handmaid
519 'amah aw-maw'
apparently a primitive word; a maid-servant or female
slave:--(hand-)bondmaid(-woman), maid(-servant).
אָמָה (a.mah) — maidservant.
1) maid-servant, female slave, maid, handmaid, concubine
1a) of humility (fig.)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3fs | Suff — Verb qal sequential imperfect third person feminine singular · suffixHc/Vqw3fs/Sp3fs