Genesis 25:27 — Word Study
WLCוַֽיִּגְדְּלוּ֙ הַנְּעָרִ֔ים וַיְהִ֣י עֵשָׂ֗ו אִ֛ישׁ יֹדֵ֥עַ צַ֖יִד אִ֣ישׁ שָׂדֶ֑ה וְיַעֲקֹב֙ אִ֣ישׁ תָּ֔ם יֹשֵׁ֖ב אֹהָלִֽים׃
BSAWhen the boysnaʻar [youths, young men] grew upgâdal▸ EsauʻÊsâv [hairy, rough] becamehâyâh▸ a skillfulyâdaʻ [cunning, expert] huntertsayid [a man acquainted with wild game] a manʼîysh [individual, person] of the fieldsâdeh [outdoors, countryside] while JacobYaʻăqôb [supplanter, deceiver] was a quiettâm [plain, gentle] manʼîysh [person, individual] who stayedyâshab [dwelt, remained] at homeʼôhel [in tents, in the camp]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּגְדְּלוּ֙ | and they grew up | Verb, Qal, sequential imperfect third person masculine plural |
| הַנְּעָרִ֔ים | the lads | Particle, noun common masculine plural absolute |
| וַיְהִ֣י | and he was | Verb, Qal, sequential imperfect third person masculine singular |
| עֵשָׂ֗ו | Esau | Noun proper masculine |
| אִ֛ישׁ | a man | Noun common, masculine singular absolute |
| יֹדֵ֥עַ | [who] knew | Verb, Qal, participle (active) masculine singular |
| צַ֖יִד | hunting | Noun common, masculine singular absolute |
| אִ֣ישׁ | a man of | Noun common, masculine singular construct |
| שָׂדֶ֑ה | [the] open country | Noun common, masculine singular absolute |
| וְיַעֲקֹב֙ | and Jacob | Conjunction, noun proper masculine |
| אִ֣ישׁ | [was] a man | Noun common, masculine singular absolute |
| תָּ֔ם | quiet | Adj |
| יֹשֵׁ֖ב | [who] dwelt | Verb, Qal, participle (active) masculine singular |
| אֹהָלִֽים׃ | tents | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the boys grew up, Esau became a skillful hunter, a man of the field, while Jacob was a quiet man who stayed at home. |
| KJV | And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. |
| ASV | And the boys grew: and Esau was a skilful hunter, a man of the field; and Jacob was a quiet man, dwelling in tents. |
| YLT | And the youths grew, and Esau is a man acquainted [with] hunting, a man of the field; and Jacob [is] a plain man, inhabiting tents; |
| WEB | The boys grew. Esau was a skillful hunter, a man of the field. Jacob was a quiet man, living in tents. |
| BBE | And the boys came to full growth; and Esau became a man of the open country, an expert bowman; but Jacob was a quiet man, living in tents. |
Where they part company is in the rendering of תָּם — see How Translations Differ.
The sentence presents two main clauses contrasting the characteristics of Esau and Jacob, emphasizing their differing paths.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֵשָׂו
verbגָּדַל
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 25:27
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 of Esau and Jacobgenerated
Genesis 25:27 presents the contrasting characters of Esau and Jacob as they grow up. Esau is depicted as a rugged outdoorsman, while Jacob is portrayed as more introspective and domestic. This sets the stage for their later interactions and the significant events that will unfold in their lives, particularly regarding the birthright and blessing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 10:9 | He was a mighty hunter before the LORD; so it is said, “Like Nimrod, a mighty hunter before the LORD.” |
| 2 | Genesis 21:20 | And God was with the boy, and he grew up and settled in the wilderness and became a great archer. |
| 3 | Genesis 27:3–5 | Take your weapons—your quiver and bow—and go out into the field to hunt some game for me. |
| 4 | Genesis 6:9 | This is the account of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God. |
| 5 | Genesis 28:10–11 | Meanwhile Jacob left Beersheba and set out for Haran. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יֹדֵעַ, yo.De.a'generated
The verb יָדַע (yada`) means 'to know' and encompasses a range of meanings, including familiarity, skill, and recognition. In this context, it describes Esau as someone who is knowledgeable and adept in the art of hunting.
This word can imply both practical knowledge and experiential understanding, emphasizing Esau's expertise in his craft as a hunter. The participial form indicates an ongoing state, suggesting that he is not just a hunter but a skilled one, known for his abilities.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses knew for the Hebrew יֹדֵעַ. The KJV and ASV also use knew, maintaining consistency across these translations.
Where they part company is in the rendering of תָּם — quiet (BSB, ASV, WEB) versus plain (KJV, YLT).
Sentence Structuregenerated
The main verb of the verse is וַיְהִי, and he was, which governs the description of both Esau and Jacob. The structure presents two contrasting clauses, one for each son, highlighting their distinct characteristics.
The sentence flows from the boys growing up to the specific traits of each, with Esau's clause focusing on his skills and Jacob's on his temperament, thereby establishing their identities.
Septuagint Backgroundgenerated
The Septuagint translates יֹדֵעַ as εἰδὼς, which carries a similar meaning of knowing or being skilled. This choice emphasizes Esau's expertise in hunting, aligning with the Hebrew.
Additionally, the Greek word for Jacob's description reflects a focus on his character, consistent with the Hebrew's portrayal of him as quiet and reserved.
In plain words — the whole versegenerated
Genesis 25:27 describes the growth of Esau and Jacob, highlighting their different personalities. Esau is a skilled hunter, thriving in the outdoors, while Jacob is gentle and prefers the comfort of home. This contrast sets the stage for their future interactions and the significant events that will follow.
Frequently Asked Questionsgenerated
It indicates that Esau had expertise in hunting, suggesting he was familiar with the outdoors and skilled in tracking and capturing game.
Jacob's description as quiet implies a gentle and reserved nature, contrasting with Esau's boldness and outdoor lifestyle.
Their differing personalities and skills hint at the conflicts over the birthright and blessing, which will play a crucial role in their story.
Jacob's preference for staying at home suggests a connection to family and domestic life, which contrasts with Esau's adventurous spirit.
Reflection Questionsgenerated
- In what ways do I see contrasting traits in people around me, similar to Esau and Jacob?
- How can understanding the characters of Esau and Jacob help me navigate relationships in my own life?
- What skills do I possess that align with Esau's expertise, and how can I use them wisely?
- How can I cultivate a gentle and quiet spirit like Jacob's in my daily life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 25:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the boys grew,.... In stature, became strong and fit for business, and betook themselves to different employments: and Esau was a cunning hunter, a man of the field: whose business lay in tilling
Read John Gill on Genesis 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. The boys grew - from the first opposite to each other in character, manners, and habits.
Read Robert Jamieson on Genesis 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEsau was a hunter of wild beasts, and afterwards an oppressor of men. Compare . This course of life was most agreeable to his complexion, fierce and violent. A man of the field; one that delighted more in conversing abroad than at home, whose employment it was to pursue the beasts through fields, and woods, and mountains, who therefore chose a habitation fit for his purpose in Mount Seir. A plain man, a sincere, honest, and plain-hearted man; or a just and perfect man, as the word is used, ; dwelling in tents, quietly minding the management of his own domestic affairs, his lands and cattle, and giving no disturbance either to wild beasts or men.
Read Matthew Poole on Genesis 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 25:27 And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob [was] a plain man, dwelling in tents.Ver. 27. And the boys grew.] Nature, art, grace, all proceed from less perfect to more perfect. "Grow in grace," saith Peter: grow "unto a perfect man," even "unto the measure of the stature of the fulness of Christ," saith Paul. And Esau was a cunning hunter.] Like Nimrod and Ishmael, whom he chose to imitate, rather than Abraham, and those holy patriarchs that had lived before him. A plain man.] Sept., Aπλαστος, without welt or gard, guile or gall. Gregory hereby notes the diverse dispositions of worldly and godly men.
Read John Trapp on Genesis 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersOF THE OF ESAU AND JACOB. ESATU SELLS HIS . (27) The “boys grew.—With advancing years came also the formation of their characters. Esau became a skilful hunter, a “man of the field”: not a husbandman, but one who roamed over the open uncultivated wilderness (see Genesis 4:8) in search of game; but “Jacob was a plain man.” This is a most inadequate rendering of a word translated perfect in Job 1:1; Job 1:8; Psalms 37:37, &c, though this rendering is as much too strong as that in this verse is too weak. On Genesis 6:9, we have shown that the word conveys no idea of perfection or blamelessness, but only of general integrity. Both the word there and in Genesis 17:1, and the slightly different…
Read Charles John Ellicott on Genesis 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. A man of the field] איש שדה ish sadeh, one who supported himself and family by hunting and by agriculture. Jacob was a plain man] איש תם ish tam, a perfect or upright man; dwelling in tents - subsisting by breeding and tending cattle, which was considered in those early times the most perfect employment; and in this sense the word תם tam, should be here understood, as in its moral meaning it certainly could not be applied to Jacob till after his name was changed, after which time only his character stands fair and unblemished. See Genesis 32:26-30.
Read AdamClarke on Genesis 25 →CambridgeThe Cambridge Bible for Schools and Colleges27. a cunning hunter] That is a skilful, expert hunter. The word “cunning” is used in its old English sense, with no idea of craft or deceit; see 1 Samuel 16:16. The Heb. means having a knowledge of the chase. LXX εἰδὼςκυνηγεῖν, Lat. gnarus venandi. a man of the field] i.e. a man who spends his days in the open country. But this meaning is missed by the versions, LXX ἄγροικος, Lat. agricola. a plain man] i.e., as R.V. marg., quiet or harmless, Lat. integer. “Plain,” in Old English, is used for “simple,” “honest”: cf. “For he [Antonius] was a plaine man, without subletie” (North’s Plutarch, Antonius, p. 979); “Plaine, faithful, true, and enimy of shame” (Spenser, F. Q., i. 6, § 20). The…
Read Cambridge on Genesis 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleSALE OF ESAU’S , Genesis 25:27-34. 27. The boys grew — And their diverse dispositions and tendencies early developed themselves. Esau was a cunning hunter — A man knowing the chase, or skilled in hunting.
Read Daniel Denison Whedon on Genesis 25 →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
When the boys grew up, Esau became a skillful hunter, a man of the field, while Jacob was a quiet man who stayed at home.
The boys grew. Esau was a skillful hunter, a man of the field. Jacob was a quiet man, living in tents.
When the boys grew up, Esau became a skillful hunter, a man of the field, while Jacob was a quiet man who stayed at home.
When the boys grew up, Esau became a skilled hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents.
Tyndale line
And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
And the boys grew: and Esau was a skilful hunter, a man of the field; and Jacob was a quiet man, dwelling in tents.
And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
And the boys grew: and Esau was a skillful hunter, a man of the field; and Jacob was a plain man dwelling in tents.
And the boyes grew, and Esau was a cunning hunter, and liued in the fields: but Iaakob was a plaine man, and dwelt in tentes.
Strictly literal
And the boys grew, and Esau became a man skilled in hunting, a man of the field; and Jacob was a homely man, dwelling in tents.
And the youths grew, and Esau is a man acquainted [with] hunting, a man of the field; and Jacob [is] a plain man, inhabiting tents;
And the youths grew, and Esau is a man acquainted [with] hunting, a man of the field; and Jacob [is] a plain man, inhabiting tents;
And the boys grew up: and Esau was an expert hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
The boys grew up, and Esau became a skillful hunter, a man of the field; but Jacob was a quiet man, who spent his time in the tents.
From the Latin
And when they were grown up, Esau became a skillful hunter, and a husbandman, but Jacob a plain man dwelt in tents.
Simplified
The boys grew up and Esau became a skilled hunter, at home in the countryside. Jacob was quiet and liked to stay at home in the tents.
And the boys came to full growth; and Esau became a man of the open country, an expert bowman; but Jacob was a quiet man, living in tents.
Word by word, the decisions they made
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 is supported by the Samaritan Pentateuch, which agrees word for word. Both texts present the same descriptions of Esau and Jacob, affirming the consistency of their characterizations across these ancient witnesses.
וַֽיִּגְדְּלוּ֙ הַנְּעָרִ֔ים וַיְהִ֣י עֵשָׂ֗ו אִ֛ישׁ יֹדֵ֥עַ צַ֖יִד אִ֣ישׁ שָׂדֶ֑ה וְיַעֲקֹב֙ אִ֣ישׁ תָּ֔ם יֹשֵׁ֖ב אֹהָלִֽים׃
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.
ויגדלו הנערים ויהי עשׂו אישׁ ידע ציד אישׁ שׂדה ויעקב אישׁ תם ישׁב אהלים
Agrees with the Masoretic Text here, word for word.
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 25:27
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.
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
עֵשָׂו (Esav) refers to Esau, the hairy eldest son of Isaac and Rebekah, and the twin brother of Jacob. He is noted for selling his birthright for food and is considered the progenitor of the Arab peoples. The name is also associated with Edom, and the entries indicate that it derives from a root meaning 'rough' or 'sensibly felt.'
עֵשָׂו 97 n.pr.m. Esau
base
H6215 עֵשָׂו Esau
6215 `Esav ay-sawv'
apparently a form of the passive participle of 6213 in the
original sense of handling; rough (i.e. sensibly felt); Esav,
a son of Isaac, including his posterity:--Esau.
see HEBREW for 06213
עֵשָׂו (e.sav) — Esau.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Also named: e.dom (אֱדוֹם "Edom" H0123H)
§ Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
עֵשָׂו (e.sav) — Esau.
People descended from Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
N-proper — Noun proper masculineHNpm
e'-so (`esaw, "hairy"; Esau):
Son of Isaac, twin brother of Jacob. The name was given on account of the hairy covering on his body at birth: "all over like a hairy garment" (Ge 25:25). There was a prenatal foreshadowing of the relation his descendants were to sustain to those of his younger brother, Jacob (Ge 25:23). The moment of his birth also was signalized by a circumstance that betokened the same destiny (Ge 25:26).
The young Esau was fond of the strenuous, daring life of the chase--he became a skillful hunter, "a man of the field" ('ish sadheh). His father warmed toward him rather than toward Jacob, because Esau's hunting expeditions resulted in meats that appealed to the old man's taste (
Esau
Hairy, Rebekah’s first-born twin son (Gen. 25:25). The name of Edom, “red”, was also given to him from his conduct in connection with the red lentil “pottage” for which he sold his birthright (30, 31). The circumstances connected with his birth foreshadowed the enmity which afterwards subsisted between the twin brothers and the nations they founded (25:22, 23, 26). In process of time Jacob, following his natural bent, became a shepherd; while Esau, a “son of the desert,” devoted himself to the perilous and toilsome life of a huntsman. On a certain occasion, on returning from the chase, urged by the cravings of hunger, Esau sold his birthright to his brother, Jacob, who thereby obtained the covenant blessing (Gen. 27:28, 29, 36;
(hairy), the eldest son of Isaac, and twin-brother of Jacob. The singular appearance of the child at his birth originated the name. (Genesis 25:25) Esau’s robust frame and "rough" aspect were the types of a wild and daring nature. He was a thorough Bedouin, a "son of the desert." He was much loved by his father, and was of course his heir, but was induced to sell his birthright to Jacob. Mention of his unhappy marriages may be found in (Genesis 26:34) The next episode in the life of Esau is the loss of his father’s covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. (Genesis 27:1) ... Later he marries a daughter of Ishmael, (
The son of Isaac, and twin brother of Jacob, Ge 25:1-34. He was the elder of the two, and was therefore legally the heir, but sold his birthright to Jacob. We have an account of his ill-advised marriages, Ge 26:34; of his loss of his father’s chief blessing, and his consequent anger against Jacob, Ge 27:1-46; of their subsequent reconciliation, Ge 32:1-33:20; and of his posterity, Ge 36:1-43. He is also called Edom; and settled in the mountains south of the Dead Sea, extending to the gulf of Akaba, where he became very powerful. This country was called from him the land of Edom, and afterwards IDUMAEA, which see.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
צַ֫יִד (tsayid) refers to hunting and game, as well as provisions or food. It is derived from a root meaning related to the chase, encompassing both the act of hunting and the food obtained from it. The entries consistently highlight its dual meaning of game and food supply, with no significant disagreement among the lexicons.
צַ֫יִד n.m. hunting, game
base
[צַ֫יִד] n.[m.] provision, food
base
H6718a צַ֫יִד hunting, game H6718b צַ֫יִד provision, food
6718 tsayid tsah'-yid
from a form of 6679 and meaning the same; the chase; also
game (thus taken); (generally) lunch (especially for a
journey):--X catcheth, food, X hunter, (that which he took
in) hunting, venison, victuals.
see HEBREW for 06679
צַ֫יִד (tsa.yid) — wild game.
1) hunting, game
1a) hunting
1b) game hunted
צַ֫יִד (tsa.yid) — food.
1) provision, food
1a) provision, food, food-supply
N-ms — Noun common · masculine singular absoluteHNcmsa
hunt'-ing (tsayidh): The hunting of wild animals for sport, or for the defense of men and flocks, or for food, was common in Western Asia and Egypt, especially in early times. Some of the Egyptian and Assyrian kings were great hunters in the first sense, for example Amenhotep III (1411-1375 BC "a lion-hunting and bull-baiting Pharaoh," who boasted of having slain 76 bulls in the course of one expedition, and of having killed at one time or other 102 lions; and the Assyrian conqueror, Tiglath-pileser I (circa 1100 BC), who claimed 4 wild bulls, 14 elephants and 920 lions as the trophies of his skill and courage.
1. Nimrod and His Like:
The Biblical prototype of these heroes of war and the chase is Nimrod, "a mighty hunter before Yahweh" (Ge 10:9), that is perhaps "a hunter who had no equal," a figure not yet clearly identifiable with…
Hunting
Mentioned first in Gen. 10:9 in connection with Nimrod. Esau was “a cunning hunter” (Gen. 25:27). Hunting was practised by the Hebrews after their settlement in the “Land of Promise” (Lev. 17:15; Prov. 12:27). The lion and other ravenous beasts were found in Palestine (1 Sam. 17:34; 2 Sam. 23:20; 1 Kings 13:24; Ezek. 19:3-8), and it must have been necessary to hunt and destroy them. Various snares and gins were used in hunting (
Hunting, as a matter of necessity, whether for the exterminatiOn of dangerous beasts or for procuring sustenance betokens a rude and semi-civilized state; as an amusement, it betokens an advanced state. The Hebrews as a pastoral and agricultural people, were not given to the sports of the field; the density of the population, the earnestness of their character, and the tendency of their ritual regulations, particularly those affecting food, all combined to discourage the practice of hunting. The smaller of catching animals was, first, either by digging a pitfall; or, secondly, by a trap which was set under ground, (Job 18:10) in the run of the animal, (Proverbs 22:5) and caught it by the leg, (Job 18:9) or lastly by the use of…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular constructHNcmsc
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…
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
N-ms — Noun common · masculine singular absoluteHNcmsa
kun'-tri ('erets, "land," sadheh, "field"; agros, "field," chora, "region"): The foregoing are the principal words rendered "country" in English Versions of the Bible, though we find also 'adhamah, "earth" (Jon 4:2); 'i, "island" (Jer 47:4 the King James Version); gelilah, "circuit" (Eze 47:8 the King James Version); chebhel, "rope" (De 3:14); maqom, "place" (Ge 29:26 the King James Version); nepheth,"hill" or "height" (Jos 17:11 the King James Version); genos, "race" (Ac 4:36 the King James Version); ge, "earth"…
→ LOVE OF Jud 5:1-31; 2Sa 10:12; Ne 1:1-11; 2:1-20; 5:1-18; Ps 137:1-6
The Jews held religion and country as one (a theocracy), therefore
See CHURCH, LOVE OF
→ See also PATRIOTISM
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
תָּם (tam) means complete or perfect, often with a moral connotation of innocence and integrity. It describes someone who is sound, wholesome, and lacking nothing in virtue or character. The word is built from the root associated with completeness and is used in contexts that emphasize moral purity.
תָּם adj. complete
complete, perfect
sound, wholesome
complete, morally innocent, having integrity
base
H8535 תָּם complete . complete, perfect
. sound, wholesome
. complete, morally innocent, having integrity
8535 tam tawm
from 8552; complete; usually (morally) pious; specifically,
gentle, dear:--coupled together, perfect, plain, undefiled,
upright.
see HEBREW for 08552
תָּם (tam) — complete.
1) perfect, complete
1a) complete, perfect
1a1) one who lacks nothing in physical strength, beauty, etc
1b) sound, wholesome
1b1) an ordinary, quiet sort of person
1c) complete, morally innocent, having integrity
1c1) one who is morally and ethically pure
Adj — AdjHAamsa
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-mp — Noun common · masculine plural absoluteHNcmpa