Exodus 9:11 — Word Study
WLCוְלֹֽא־ יָכְל֣וּ הַֽחַרְטֻמִּ֗ים לַעֲמֹ֛ד לִפְנֵ֥י מֹשֶׁ֖ה מִפְּנֵ֣י הַשְּׁחִ֑ין כִּֽי־ הָיָ֣ה הַשְּׁחִ֔ין בַּֽחֲרְטֻמִּ֖ם וּבְכָל־ מִצְרָֽיִם׃
BSAThe magicianscharṭôm [sorcerers, wonder-workers] couldyâkôl■ notlôʼ standʻâmad [be present, endure] beforepânîym MosesMôsheh [the Israelite leader] becausepânîym the boilsshᵉchîyn [inflamed spots, scabs] had broken outhâyâh■ [appeared, were inflicted] on [them]charṭôm and on allkôl [every, the entire nation of] the EgyptiansMitsrîy [the people of Egypt, the Egyptian nation]
| Greek | English | Parsing |
|---|---|---|
| וְלֹֽא־ | and not | Conjunction, particle |
| יָכְל֣וּ | they were able | Verb, Qal, perfect third person common plural |
| הַֽחַרְטֻמִּ֗ים | the magicians | Particle, noun common masculine plural absolute |
| לַעֲמֹ֛ד | to stand | Preposition, verb qal infinitive construct common |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| מֹשֶׁ֖ה | Moses | Noun proper masculine |
| מִפְּנֵ֣י | because of | Preposition, noun common masculine plural construct |
| הַשְּׁחִ֑ין | the boil[s] | Particle, noun common masculine singular absolute |
| כִּֽי־ | for | Particle |
| הָיָ֣ה | it was | Verb, Qal, perfect third person masculine singular |
| הַשְּׁחִ֔ין | the boil[s] | Particle, noun common masculine singular absolute |
| בַּֽחֲרְטֻמִּ֖ם | on the magicians | Preposition, noun common masculine plural absolute |
| וּבְכָל־ | and on all | Conjunction, preposition, noun common masculine singular construct |
| מִצְרָֽיִם׃ | Egypt | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The magicians could not stand before Moses, because the boils had broken out on them and on all the Egyptians. |
| KJV | And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. |
| ASV | And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians. |
| YLT | and the scribes have not been able to stand before Moses, because of the boil, for the boil hath been on the scribes, and on all the Egyptians. |
| WEB | The magicians couldn’t stand before Moses because of the boils; for the boils were on the magicians and on all the Egyptians. |
| BBE | And the wonder-workers were not able to take their places before Moses, because of the disease; for the disease was on the wonder-workers and on all the Egyptians. |
Where they part company is in the rendering of הַשְּׁחִ֑ין — see How Translations Differ.
The sentence has a main clause followed by a prepositional phrase and a causal phrase, indicating the reason for the magicians' inability.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָכֹל
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 9:11
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 Plague of Boilsgenerated
Exodus 9:11 describes a moment during the plagues of Egypt when the magicians could not stand before Moses. This was due to the boils that had broken out on them and all the Egyptians, illustrating the severity of the affliction and the power of God displayed through Moses. The magicians, who were known for their supposed magical abilities, were rendered powerless in this situation, highlighting the futility of their arts against the might of the God of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 7:11–12 | But Pharaoh called the wise men and sorcerers and magicians of Egypt, and they also did the same things by their magic arts. |
| 2 | Exodus 8:18–19 | The magicians tried to produce gnats using their magic arts, but they could not. And the gnats remained on man and beast. |
| 3 | Isaiah 47:12–14 | So take your stand with your spells and with your many sorceries, with which you have wearied yourself from your youth. Perhaps you will succeed; perhaps you will inspire terror! |
| 4 | 2 Timothy 3:8–9 | Just as Jannes and Jambres opposed Moses, so also these men oppose the truth. They are depraved in mind and disqualified from the faith. |
| 5 | Revelation 16:2 | So the first angel went and poured out his bowl on the earth, and loathsome, malignant sores broke out on those who had the mark of the beast and worshiped its image. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יָכְל֣וּ, ya.khe.Lugenerated
The verb יָכֹל (yakol) means 'to be able' or 'to have power.' It conveys the idea of capability or strength, often in contexts of overcoming challenges or enduring difficulties. In this verse, it indicates that the magicians lacked the ability to stand before Moses.
The perfect tense here suggests a completed action — they were not able to stand, emphasizing their inability in the face of the divine judgment represented by Moses.
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 יָכְל֣וּ (they were able) governs the clause, with the subject הַחַרְטֻמִּ֗ים (the magicians) preceding it. The structure emphasizes their inability to stand, with several prepositional phrases elaborating on the circumstances.
The phrase לִפְנֵ֥י מֹשֶׁ֖ה (before Moses) indicates the location of their inability, while the conjunction כִּי־ (because) introduces the reason for their failure, linking their plight directly to the boils.
Septuagint Backgroundgenerated
The Septuagint translates יָכְל֣וּ as ἠδύναντο (they were able), which captures the same sense of capability. This choice reflects the translators' intention to convey the magicians' lack of power in the face of Moses.
The word הַשְּׁחִ֑ין is rendered as ἕλκη (sores), which indicates a broader interpretation of the boils, suggesting severe afflictions that align with the context of divine punishment.
In plain words — the whole versegenerated
Exodus 9:11 shows that the magicians could not stand before Moses because they and all the Egyptians were afflicted with boils. This highlights the power of God over the magicians, who were known for their supposed magical abilities but were unable to withstand the judgment that had come upon them.
Frequently Asked Questionsgenerated
It means that they were unable to endure the presence of Moses due to the boils affecting them, indicating their powerlessness against God's judgment.
The boils were a sign of God's judgment against Egypt, demonstrating His power over the magicians and the Egyptians, who relied on their own abilities.
The magicians represent the Egyptian authorities and their reliance on magic and sorcery, which ultimately fail in the face of God's power.
This verse is part of the plagues that God sent to convince Pharaoh to release the Israelites from slavery, showing the conflict between divine authority and human power.
Reflection Questionsgenerated
- What are some ways I might rely on my own abilities instead of trusting in God's power?
- How can I recognize the limits of human wisdom and strength in my life?
- What does this passage teach about the nature of true power and authority?
- In what situations do I need to remember that God is in control, even when I feel powerless?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 9:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the magicians could not stand before Moses, because of the boils,.... Which were on them as on others, and which with all their art and skill they could not keep off; and which were so sore upon
Read John Gill on Exodus 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. No JFB commentary on this verse.
Read Robert Jamieson on Exodus 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCould not stand before Moses, as they hitherto had done, both as spies and as adversaries; for though their understandings were convinced of God’ s hand and infinite power, yet their hearts were not changed; but for their worldly interest they persisted to rebel against their light., and therefore are justly plagued. It was no favour to Pharaoh that the plague was not upon him, but only a reservation to a greater mischief, as it follows.
Read Matthew Poole on Exodus 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 9:11 And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.Ver. 11. For the boil was upon the magicians.] Who were convicted, but not converted. They stood still to withstand Moses: as Balaam, against the light of his own conscience, was resolved to curse, howsoever; and therefore went not aside as at other times to speak with God, but set his face toward the wilderness; like a headstrong horse that gets the bit in his teeth, and runs away with his rider.
Read John Trapp on Exodus 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The magicians could not stand before Moses.—It is uncertain whether the magicians were present accidentally, or had come for the express purpose of “withstanding Moses” (2 Timothy 3:8). The latter may be suspected, as the plague was made to fall with special violence upon them.
Read Charles John Ellicott on Exodus 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The boil was upon the magicians] They could not produce a similar malady by throwing ashes in the air; and they could neither remove the plague from the people, nor from their own tormented flesh. Whether they perished in this plague we know not, but they are no more mentioned. If they were not destroyed by this awful judgment, they at least left the field, and no longer contended with these messengers of God. The triumph of God's power was now complete, and both the Hebrews and the Egyptians must see that there was neither might, nor wisdom, nor counsel against the Lord; and that, as universal nature acknowledged his power, devils and men must fail before him.
Read AdamClarke on Exodus 9 →
CambridgeThe Cambridge Bible for Schools and Colleges11. The magicians (Exodus 7:11; Exodus 7:22, Exodus 8:7; Exodus 8:18-19) this time are not only not able to imitate the plague, but are themselves attacked by it.
Read Cambridge on Exodus 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleThis verse seems to imply that the magicians now formally gave way and confessed their defeat.
Read Albert Barnes on Exodus 9 →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
The magicians could not stand before Moses, because the boils had broken out on them and on all the Egyptians.
The magicians couldn’t stand before Moses because of the boils; for the boils were on the magicians and on all the Egyptians.
The magicians could not stand before Moses, because the boils had broken out on them and on all the Egyptians.
The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians.
Tyndale line
And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.
And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians.
And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians.
And the magicians could not stand before Moses, because of the boil: for the boil was upon the magicians, and upon all the Egyptians.
And the sorcerers could not stande before Moses, because of the scab: for the scab was vpon the enchanters, and vpon all the Egyptians.
Strictly literal
And the scribes could not stand before Moses because of the boils; for the boils were on the scribes, and on all the Egyptians.
and the scribes have not been able to stand before Moses, because of the boil, for the boil hath been on the scribes, and on all the Egyptians.
and the enchanters have not been able to stand before Moses because of the boil, for the boil has been on the enchanters, and on all the Egyptians.
And the magicians could not stand before Moses because of the inflammation; for the inflammation was upon the magicians, and upon all the Egyptians.
The magicians could not resist Moses because of the blisters, because the blisters were on them and on all the other Egyptians.
From the Latin
Neither could the magicians stand before Moses for the boils that were upon them, and in all the land of Egypt.
Simplified
The magicians were unable to come and appear before Moses, because they and all the other Egyptians were covered in sores.
And the wonder-workers were not able to take their places before Moses, because of the disease; for the disease was on the wonder-workers and on all the Egyptians.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states that the magicians could not stand before Moses because the boils had affected them and all the Egyptians. The Septuagint aligns closely with the Masoretic Text, matching 13 of the 14 words, though it presents them in a different order. The Samaritan Pentateuch agrees with the Masoretic Text word for word. The Dead Sea Scrolls, specifically 4Q14 and 4Q22, contain fragments that include key words from the verse, but both require significant editorial restoration to complete the text, indicating they also agree with the Masoretic Text's content.
וְלֹֽא־ יָכְל֣וּ הַֽחַרְטֻמִּ֗ים לַעֲמֹ֛ד לִפְנֵ֥י מֹשֶׁ֖ה מִפְּנֵ֣י הַשְּׁחִ֑ין כִּֽי־ הָיָ֣ה הַשְּׁחִ֔ין בַּֽחֲרְטֻמִּ֖ם וּבְכָל־ מִצְרָֽיִם׃
13 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ולא יכלו החרטמים לעמד לפני משׁה מפני השׁחין כי היה השׁחין בחרטמים ובכל מצרים
Agrees with the Masoretic Text here, word for word.
[ולא] [יכלו] [החרטמים] [לעמד] [לפני] [משה] [מפני] [השחין] [כי] [היה] [השחין] [בחרטמים] ובכל מצרים
1 word on the leather — 1 partly restored, 12 supplied entire by an editor.
ולא יכלו [החרטמים] [לעמד] [לפני] [משה] [מפני] [השחין] [כי] [היה] [השחין] בחרטומים [ובכל] [מצרים]
3 words on the leather — 11 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 9:11
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
חַרְטֹם (chartom) refers to an engraver or writer, but primarily denotes someone with occult knowledge, such as a diviner, astrologer, or magician. The term is derived from a related word and is noted in the context of magical practices. It appears only in this specialized sense.
[חַרְטֹם] n.m. engraver, writer, only in deriv. sense of one possessed of occult knowledge, diviner, astrologer, magician
base
H2748 [חַרְטֹם] engraver, writer, only in deriv. sense of one possessed of occult knowledge, diviner, astrologer, magician
2748 chartom khar-tome'
from the same as 2747; a horoscopist (as drawing magical
lines or circles):--magician.
see HEBREW for 02747
חַרְטֹם (char.tom) — magician.
1) diviner, magician, astrologer
1a) engraver, writer (only in derivative sense of one possessed of occult knowledge)
Aramaic equivalent: char.tom (חַרְטֹם "magician" H2749)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Magicians
Heb. hartumim, (dan. 1:20) were sacred scribes who acted as interpreters of omens, or “revealers of secret things.”
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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 — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
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 — Preposition · noun common masculine plural constructHR/Ncmpc
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…
שְׁחִין (shchiyn) refers to a boil or an inflamed spot, often associated with skin eruptions or ulcers. The term is linked to a root that likely means to burn, indicating inflammation. It can pertain to conditions affecting both humans and animals, including leprosy.
שְׁחִין n.m. boil, coll. eruption
base
H7822 שְׁחִין boil, coll. eruption
7822 shchiyn shekh-een'
from an unused root probably meaning to burn; inflammation,
i.e. an ulcer; --boil, botch.
שְׁחִין (she.chin) — boil.
1) boil, inflamed spot, inflammation, eruption
1a) of man, leprosy, of man and beast
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
שְׁחִין (shchiyn) refers to a boil or an inflamed spot, often associated with skin eruptions or ulcers. The term is linked to a root that likely means to burn, indicating inflammation. It can pertain to conditions affecting both humans and animals, including leprosy.
שְׁחִין n.m. boil, coll. eruption
base
H7822 שְׁחִין boil, coll. eruption
7822 shchiyn shekh-een'
from an unused root probably meaning to burn; inflammation,
i.e. an ulcer; --boil, botch.
שְׁחִין (she.chin) — boil.
1) boil, inflamed spot, inflammation, eruption
1a) of man, leprosy, of man and beast
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
חַרְטֹם (chartom) refers to an engraver or writer, but primarily denotes someone with occult knowledge, such as a diviner, astrologer, or magician. The term is derived from a related word and is noted in the context of magical practices. It appears only in this specialized sense.
[חַרְטֹם] n.m. engraver, writer, only in deriv. sense of one possessed of occult knowledge, diviner, astrologer, magician
base
H2748 [חַרְטֹם] engraver, writer, only in deriv. sense of one possessed of occult knowledge, diviner, astrologer, magician
2748 chartom khar-tome'
from the same as 2747; a horoscopist (as drawing magical
lines or circles):--magician.
see HEBREW for 02747
חַרְטֹם (char.tom) — magician.
1) diviner, magician, astrologer
1a) engraver, writer (only in derivative sense of one possessed of occult knowledge)
Aramaic equivalent: char.tom (חַרְטֹם "magician" H2749)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
Magicians
Heb. hartumim, (dan. 1:20) were sacred scribes who acted as interpreters of omens, or “revealers of secret things.”
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מִצְרִי (mitsriy) is an adjective meaning 'Egyptian,' derived from the noun for Egypt, מִצְרַ֫יִם (mitsrajim). It refers to an inhabitant or citizen of Egypt. The entries consistently define it in relation to Egypt without significant disagreement.
מִצְרִי adj. gent. Egyptian
base
H4713 מִצְרִי adj. gent. Egyptian
4713 Mitsriy mits-ree'
from 4714; a Mitsrite, or inhabitant of
Mitsrajim:--Egyptian, of Egypt.
see HEBREW for 04714
מִצְרִי (mits.ri) — Egyptian.
Group of mits.ra.yim (מִצְרַ֫יִם "Egypt" H4714G)
§ Egyptian, of Egypt "double straits"
Egyptian-an inhabitant or citizen of Egypt
an Egyptian
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
