Genesis 12:13 — Word Study
WLCאִמְרִי־ נָ֖א אֲחֹ֣תִי אָ֑תְּ לְמַ֙עַן֙ יִֽיטַב־ לִ֣י בַעֲבוּרֵ֔ךְ וְחָיְתָ֥ה נַפְשִׁ֖י בִּגְלָלֵֽךְ׃
BSAPleasenâʼ [I pray thee] sayʼâmar you areʼattâh my sisterʼâchôwth [close relative] so thatmaʻan I will be treated wellyâṭab▸ [it may be well with me] for your sakeʻâbûwr [because of you, on your account] and on account of yougâlâl [because of, for the sake of] my lifenephesh [soul, living being] will be sparedchâyâh■ [preserved, kept safe]
| Greek | English | Parsing |
|---|---|---|
| אִמְרִי־ | say | Verb, Qal, imperative second person feminine singular |
| נָ֖א | please | Particle |
| אֲחֹ֣תִי | [are] sister my | Noun common feminine singular construct, suffix |
| אָ֑תְּ | you | Pronoun |
| לְמַ֙עַן֙ | so that | Particle |
| יִֽיטַב־ | it may go well | Verb, Qal, jussive third person masculine singular |
| לִ֣י | for me | Preposition, suffix |
| בַעֲבוּרֵ֔ךְ | for sake of you | Preposition, noun common masculine singular construct, suffix |
| וְחָיְתָ֥ה | and it will live | Verb, Qal, sequential perfect third person feminine singular |
| נַפְשִׁ֖י | life my | Noun common feminine singular construct, suffix |
| בִּגְלָלֵֽךְ׃ | on account of you | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Please say you are my sister, so that I will be treated well for your sake, and on account of you my life will be spared.” |
| KJV | Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee. |
| ASV | Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee. |
| YLT | say, I pray thee, thou [art] my sister, so that it is well with me because of thee, and my soul hath lived for thy sake.' |
| WEB | Please say that you are my sister, that it may be well with me for your sake, and that my soul may live because of you.” |
| BBE | Say, then, that you are my sister, and so it will be well with me because of you, and my life will be kept safe on your account. |
Where they part company is in the phrasing of Abram's request — see How Translations Differ.
The structure features a main clause followed by purpose and prepositional phrases, clarifying the intent behind Abram's request.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתְּ
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 12:13
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 — Abram in Egyptgenerated
Genesis 12:13 occurs during Abram's journey to Egypt, where he fears that the Egyptians will kill him to take his beautiful wife, Sarai. To protect himself, he instructs her to present herself as his sister, a ruse he believes will ensure their safety. This moment highlights themes of fear, deception, and the complexities of human relationships in dire situations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 8:44 | You belong to your father, the devil, and you want to carry out his desires. He was a murderer from the beginning, refusing to uphold the truth, because there is no truth in him. When he lies, he speaks his native language, because he is a liar and the father of lies. |
| 2 | Romans 3:6–8 | Certainly not! In that case, how could God judge the world? |
| 3 | Romans 6:23 | For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. |
| 4 | Colossians 3:6 | Because of these, the wrath of God is coming on the sons of disobedience. |
| 5 | Genesis 11:29 | And Abram and Nahor took wives for themselves. Abram’s wife was named Sarai, and Nahor’s wife was named Milcah; she was the daughter of Haran, who was the father of both Milcah and Iscah. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אִמְרִי, 'im.ri-generated
The Hebrew word אָמַר (amar) means 'to say' or 'to speak.' It is a versatile verb that can express commands, promises, or thoughts, reflecting a range of communication. In this verse, it is used in the imperative form, indicating a direct request from Abram to Sarai.
This word appears frequently in the Hebrew Bible, emphasizing its importance in dialogue and narrative. The parsing as a Qal imperative shows it is a command directed specifically at Sarai, urging her to comply with his request.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses 'Please say you are my sister.' The KJV and ASV agree with this wording, maintaining the request's urgency.
Sentence Structuregenerated
The main verb governing the verse is אִמְרִי, say, which directs the action of the sentence. It is followed by a series of phrases that explain the purpose of this command, including a purpose clause introduced by לְמַ֙עַן, so that, indicating the intended outcome of Abram's request.
The structure reveals a clear hierarchy: the imperative command leads to the explanation of the desired outcome, emphasizing the urgency and necessity of Abram's plea.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אִמְרִי is rendered as εἰπὸν (eipon), which also means 'say.' This choice reflects a direct translation that maintains the imperative nature of Abram's request.
The use of the Greek term in this context shows a consistent understanding of the urgency and necessity of the command, aligning closely with the Hebrew intent.
In plain words — the whole versegenerated
Genesis 12:13 shows Abram asking Sarai to tell the Egyptians she is his sister. He believes this will protect him from being killed because of her beauty. This moment illustrates Abram's fear and the lengths he will go to ensure his survival.
Frequently Asked Questionsgenerated
Abram fears that the Egyptians will kill him to take Sarai because of her beauty, so he believes that claiming she is his sister will protect him.
In this context, 'sister' can refer to a close relative, which allows for the deception Abram is attempting.
Abram's actions reflect human fear and the complexities of trust in relationships, especially in dangerous situations.
This verse highlights themes of survival, deception, and the challenges faced by the patriarchs as they navigate foreign lands.
Reflection Questionsgenerated
- What are some situations in my life where I have felt the need to protect myself or others?
- How can I balance honesty and protection in my relationships?
- What does this passage teach about trust and fear in difficult circumstances?
- How can I apply Abram's experience to my own challenges?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 12:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSay, I pray thee, that thou art my sister,.... Which though it was not putting a direct lie into her mouth, she being his sister in some sense, as appears from Genesis 20:12 yet it was done to
Read John Gill on Genesis 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon: When he was come near to enter into
Read Robert Jamieson on Genesis 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSay thou art my sister: so she was, either, 1. More generally, as his niece; for nephews and nieces are in Scripture called brethren and sisters, as . Or rather, 2. Properly, i.e. by the father’ s side, . So this expression was true, but ambiguous, and intended to deceive the Egyptians, and therefore unwarrantable. And here Abram, the father of the faithful, elsewhere celebrated for the strength of his faith, betrays his infirmity and distrust of God’ s providence and promise, and this fact was not without great danger both to himself and Sarai.
Read Matthew Poole on Genesis 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 12:13 Say, I pray thee, thou [art] my sister: that it may be well with me for thy sake; and my soul shall live because of thee.Ver. 13. Say, I pray thee, thou art my sister.] The truth was here not only concealed, but dissembled. As the moon hath her specks, so the best have their blemishes: a sheep may slip into a slough as soon as a swine, and an apple tree may have a fit of barrenness as well as a crab tree.
Read John Trapp on Genesis 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) My sister.—True literally, as Sarai was Terah’s daughter (Genesis 20:12), but absolutely false, as it implied that she was wholly his sister, and therefore not his wife.
Read Charles John Ellicott on Genesis 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Say, I pray thee, thou art my sister] Abram did not wish his wife to tell a falsehood, but he wished her to suppress a part of the truth. From Genesis 20:12, it is evident she was his step-sister, i.e., his sister by his father, but by a different mother. Some suppose Sarai was the daughter of Haran, and consequently the grand-daughter of Terah: this opinion seems to be founded on Genesis 11:29, where Iscah is thought to be the same with Sarai, but the supposition has not a sufficiency of probability to support it.
Read AdamClarke on Genesis 12 →CambridgeThe Cambridge Bible for Schools and Colleges13. my sister] i.e. half-sister. Cf. Genesis 11:29, Genesis 20:12. my soul] A vivid way of expressing the personal pronoun, cf. Genesis 27:4; Genesis 27:19; Genesis 27:25.
Read Cambridge on Genesis 12 →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
Please say you are my sister, so that I will be treated well for your sake, and on account of you my life will be spared.”
Please say that you are my sister, that it may be well with me for your sake, and that my soul may live because of you.”
Please say you are my sister, so that I will be treated well for your sake, and on account of you my life will be spared.”
So tell them you are my sister so that it may go well for me because of you and my life will be spared on account of you.”
Tyndale line
Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee.
Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.
Say, I pray thee, thou art my sister: that it may be well with me for thy sake, and that my soul may live because of thee.
Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee.
Say, I pray thee, that thou art my sister, that I may fare well for thy sake, and that my life may be preserued by thee.
Strictly literal
Say, I pray thee, thou art my sister, that it may be well with me on thy account, and my soul may live because of thee.
say, I pray thee, thou [art] my sister, so that it is well with me because of thee, and my soul hath lived for thy sake.'
please say you [are] my sister, so that it is well with me because of you, and my soul has lived for your sake.”
Say then, I pray thee, thou art my sister, that it may go well with me for thy sake, and my soul live because of thee.
Say that you are my sister, so that it may be well with me because of you, and so that my life will be spared because of you.”
From the Latin
Say, therefore, I pray thee, that thou art my sister: that I may be well used for thee, and that my soul may live for thy sake.
Simplified
Tell them you're my sister so I'll be treated well because of you, and my life will be spared for your sake.”
Say, then, that you are my sister, and so it will be well with me because of you, and my life will be kept safe on your account.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with 10 of the 11 words matched. The Samaritan Pentateuch, however, shows some variation with four differing words, indicating slight differences in the text tradition.
אִמְרִי־ נָ֖א אֲחֹ֣תִי אָ֑תְּ לְמַ֙עַן֙ יִֽיטַב־ לִ֣י בַעֲבוּרֵ֔ךְ וְחָיְתָ֥ה נַפְשִׁ֖י בִּגְלָלֵֽךְ׃
10 of the 11 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.
אמרי נא אחותי אתי למען ייטב לי בעבוריך וחיתה נפשׁי בגלליך
4 words differ from the Masoretic Text: אחותי (sister), אתי (you), עבוריך (way), גלליך (
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 12:13
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
אָחוֹת (achowth) means 'sister' and can refer to a full sister, half-sister, or a relative. It is used both literally and figuratively, symbolizing relationships such as that of Israel and Judah, and can also imply intimacy or connection. The word is built from a feminine form related to other terms for kinship.
אָחוֹת 114 n.f. sister
sister
= beloved
symbol. of Judah, Samaria, Sodom & Jerusalem
fig. of intimate connection
another
base
H269 אָחוֹת sister
269 'achowth aw-khoth'
irregular feminine of 251; a sister (used very widely (like
250), literally and figuratively):--(an-)other, sister,
together.
see HEBREW for 0251
see HEBREW for 0250
אָחוֹת (a.chot) — sister.
1) sister
1a) sister (same parents)
1b) half-sister (same father)
1c) relative
1c1) (metaph) of Israel's and Judah's relationship
1d) beloved
1d1) bride
1e) (fig.) of intimate connection
1f) another
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2fs
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
V-Qal-Imperf-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
The Hebrew word עָבוּר (*'abuwr*) is used only in the forms בַּעֲבוּר and בַּעֲבֻר, functioning as a preposition and conjunction. It conveys meanings such as 'for the sake of,' 'on account of,' and 'in order that.' The entries indicate it derives from the root related to crossing or transit.
[עָבוּר] n. only in בַּעֲבוּר 47, בַּעֲבֻר, prep. and conj. for the sake of, on account of, in order that
base
H5668 עָבוּר only in בַּעֲבוּר, בַּעֲבֻר, prep. and conj. for the sake of, on account of, in order that
5668 `abuwr aw-boor'
or rabur {aw-boor'}; passive participle of 5674; properly,
crossed, i.e. (abstractly) transit; used only adverbially, on
account of, in order that:--because of, for (...'s sake),
(intent) that, to.
see HEBREW for 05674
עָבוּר (a.vur) — for the sake of.
prep
1) for the sake of, on account of, because of, in order to
conj
2) in order that
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2fs
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
Conj | V-Qal-Perf-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
גָּלָל (galal) primarily means 'account' or 'because of,' indicating a reason or circumstance. It is derived from a root meaning to roll around, suggesting a connection to the idea of something being considered or taken into account. The term is used adverbially in contexts that involve causation or purpose.
[גָּלָל] n.[m.] account
base
H1558 גָּלָל account
1558 galal gaw-lawl'
from 1556; a circumstance (as rolled around); only used
adverbially, on account of:--because of, for (sake).
see HEBREW for 01556
גָּלָל (ga.lal) — because of.
on account of, for the sake of
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2fs