Genesis 25:31 — Word Study
WLCוַיֹּ֖אמֶר יַעֲקֹ֑ב מִכְרָ֥ה כַיּ֛וֹם אֶת־ בְּכֹֽרָתְךָ֖ לִֽי׃
BSAFirstyôwm [at this very moment, today] sellmâkar [transfer ownership of, relinquish] your birthrightbᵉkôwrâh [as the firstborn son, rightful heir to, right of the firstborn, privileges and responsibilities] JacobYaʻăqôb [the supplanter, son of Isaac and Rebekah] repliedʼâmar▸
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֖אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יַעֲקֹ֑ב | Jacob | Noun proper masculine |
| מִכְרָ֥ה | sell ! | Verb qal imperative second person masculine singular, suffix |
| כַיּ֛וֹם | as the day | Preposition, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| בְּכֹֽרָתְךָ֖ | birthright your | Noun common feminine singular construct, suffix |
| לִֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “First sell me your birthright,” Jacob replied. |
| KJV | And Jacob said, Sell me this day thy birthright. |
| ASV | And Jacob said, Sell me first thy birthright. |
| YLT | and Jacob saith, 'Sell to-day thy birthright to me.' |
| WEB | Jacob said, “First, sell me your birthright.” |
| BBE | And Jacob said, First of all give me your birthright. |
Where they part company is מִכְרָ֥ה — see How Translations Differ.
The main clause is straightforward, with Jacob's reply serving as the focal point of the transaction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיַעֲקֹב
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 25:31
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 Sale of the Birthrightgenerated
Genesis 25:31 occurs in the story of Jacob and Esau, where Jacob takes advantage of Esau's hunger to negotiate for his birthright. This moment highlights the tension between the two brothers and sets the stage for later events in their lives. The exchange emphasizes the value of the birthright and the impulsive nature of Esau's decision, as seen in the following verses.
Cross References
The Key Word — מִכְרָ֥ה, mikh.Rahgenerated
The Hebrew verb מָכַר (makar) means 'to sell' and is used in various contexts, including selling goods or transferring ownership. In this verse, it is in the imperative form, indicating a direct command from Jacob to Esau to sell his birthright immediately.
This imperative form emphasizes urgency and the transactional nature of the request. Jacob's use of this word suggests a calculated approach to obtaining what he desires, showcasing his character as the 'supplanter' in the narrative.
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 finite verb יֹּ֖אמֶר, he said, governs the entire sentence. The structure is straightforward, with Jacob's command to Esau as the main action.
The command מִכְרָ֥ה is placed prominently, indicating its importance in the context of the conversation. The sentence flows logically from Jacob's assertion to the object of his request.
Septuagint Backgroundgenerated
The Septuagint translates מִכְרָ֥ה with ἀπόδου, which means 'give up' or 'hand over.' This choice suggests a broader interpretation of the act of selling, emphasizing relinquishment rather than mere transaction.
This translation reflects a slightly different nuance, focusing on the act of giving up rights rather than the commercial aspect of selling.
In plain words — the whole versegenerated
Genesis 25:31 shows Jacob asking Esau to sell him his birthright in exchange for food. This moment is significant as it highlights the impulsive nature of Esau's decision and Jacob's cunning character. The birthright, which carries important rights and privileges, is offered for sale at a moment of desperation.
Frequently Asked Questionsgenerated
Jacob is seeking to obtain the rights and privileges that belong to the firstborn son, which would give him a significant advantage in their family.
Esau is famished and impulsively prioritizes immediate satisfaction over long-term benefits, demonstrating a lack of foresight.
The birthright represents not just inheritance but also leadership and spiritual authority within the family.
This transaction deepens the rivalry between the brothers, leading to future conflicts and significant events in their lives.
Reflection Questionsgenerated
- What are some ways I might prioritize immediate needs over long-term benefits in my own life?
- How can I learn to value the important things in my life, like Esau failed to do with his birthright?
- In what situations might I need to be more like Jacob, using wisdom and strategy to navigate challenges?
- How does this story reflect the importance of choices and their consequences in our lives?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this passage to discuss themes of temptation and the consequences of choices. Their insights are included here to provide additional context.
This vice of gluttony delivered Adam up to death; by the pleasure of the appetite consummate evil was brought into the world.Early Church Fathers on Genesis 25 →
Reason would then curtail the attractions of gluttony and the other excessive desires and would check the passions and emotions of the body. Therefore temperance comes before correction and is the mistress of learning.Early Church Fathers on Genesis 25 →
I have already put it to your holinesses yesterday that the reason why the elder son is called Esau is that no one becomes spiritual without first having been "of the flesh" or materialistic.Early Church Fathers on Genesis 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 25:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jacob said, sell me this day thy birthright. Which had many privileges annexed to it, as honour and authority in the family next to parents; a double portion of inheritance; some say the exercise
Read John Gill on Genesis 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jacob said, Sell me this day thy birthright. Jacob said, Sell me ... thy birth-right - i:e., the rights and privileges of the first-born, which were very important.
Read Robert Jamieson on Genesis 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1805 i.e. Speedily, without delay. So this Hebrew word is used 9:13,27 . The birthright then had divers singular privileges; as, 1. Dignity and authority over his brethren, 27:29,37 49:3. 2. A double portion, . 3. A special blessing from his father, . 4. The priesthood and chief government of the affairs of the church in his father’ s absence, or sickness, and after his death, ,17, &c. 5. The first-born was a special type, both of Christ, who was to be a first-born; and of the church, which is called God’ s first-born, as ; and of the great privileges of the church, particularly of adoption and eternal life. See . And therefore he is justly called profane, , for slighting so sacred and…
Read Matthew Poole on Genesis 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 25:31 And Jacob said, Sell me this day thy birthright.Ver. 31. Sell me this day thy birthright.] Which he knew, by the instruction of his mother, to be his by God’ s appointment; and therefore takes this opportunity to get it. A well chosen season is the greatest advantage of any action.
Read John Trapp on Genesis 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersTHE TΤLDΤTH ISAAC (Genesis 25:19 to Genesis 35:29). THE BIRTH OF ISAAC’S SONS. Abraham begat Isaac—The Tτldτth in its original form gave probably a complete genealogy of Isaac, tracing up his descent to Shem, and showing thereby that the right of primogeniture belonged to him; but the inspired historian uses only so much of this as is necessary for tracing the development of the Divine plan of human redemption. The Syrian.—Really, the Aramean, or descendant of Aram. (See Genesis 10:22-23.) The name of the district also correctly is “Paddan-Ararn,” and so far from being identical with Aram-Naharaim, in Genesis 24:10, it is strictly the designation of the region immediately in the…
Read Charles John Ellicott on Genesis 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. Sell me this day thy birthright.] What the בחרה bechorah or birthright was, has greatly divided both ancient and modern commentators. It is generally supposed that the following rights were attached to the primogeniture: 1. Authority and superiority over the rest of the family. 2. A double portion of the paternal inheritance. 3. The peculiar benediction of the father. 4. The priesthood, previous to its establishment in the family of Aaron. Calmet controverts most of these rights, and with apparent reason, and seems to think that the double portion of the paternal inheritance was the only incontestable right which the first-born possessed; the others were such as were rather…
Read AdamClarke on Genesis 25 →CambridgeThe Cambridge Bible for Schools and Colleges31. this day] Rather, as R.V. marg., first of all. So also in Genesis 25:33. See 1 Samuel 2:16, “they will surely burn the fat presently,” where “presently” = Heb. “this day,” i.e. “first of all.” The same idiom explains 1 Kings 22:5, where “to-day” should be rendered “first of all.” Jacob seizes his opportunity: Esau is too faint to question or oppose: the coveted privilege may be won at once by a bold bid. thy birthright] i.e. the rights and privileges of the firstborn. What these were is not defined. In 27 the blessing of the firstborn is chiefly regarded as a religious privilege rather than as a transfer of property. But it is clear from Genesis 43:33, Genesis 48:13-19, that the…
Read Cambridge on Genesis 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. Sell me this day thy birthright — “This birthright not only embraced the authority and honour of the patriarchal headship of the chosen family, but made its possessor heir to the Abrahamic
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
“First sell me your birthright,” Jacob replied.
Jacob said, “First, sell me your birthright.”
“First sell me your birthright,” Jacob replied.
But Jacob replied, “First sell me your birthright.”
Tyndale line
And Jacob said, Sell me this day thy birthright.
And Jacob said, Sell me first thy birthright.
And Jacob said, Sell me this day thy birthright.
And Jacob said, Sell to me this day thy birth-right.
And Iaakob sayd, Sell me euen nowe thy birthright.
Strictly literal
And Jacob said, Sell me now thy birthright.
and Jacob saith, 'Sell to-day thy birthright to me.'
and Jacob says, “Sell your birthright to me today.”
And Jacob said, Sell me this day thy right of first-born.
Jacob said, “First sell me your birthright.”
From the Latin
And Jacob said to him: Sell me thy first birthright.
Simplified
“First sell me your rights as the firstborn son,” Jacob replied.
And Jacob said, First of all give me your birthright.
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 Samaritan Pentateuch agree word for word in this verse, confirming the consistency of the text across these traditions. The Septuagint, while matching six of the seven words, presents a different word order and structure.
וַיֹּ֖אמֶר יַעֲקֹ֑ב מִכְרָ֥ה כַיּ֛וֹם אֶת־ בְּכֹֽרָתְךָ֖ לִֽי׃
6 of the 7 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.
ויאמר יעקב מכרה כיום את בכרתך לי
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 25:31
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
N-proper — Noun proper masculineHNpm
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
מָכַר (makar) is a Hebrew verb meaning 'to sell.' It encompasses various forms, including selling merchandise, giving a daughter in marriage, or even selling oneself into slavery. The word appears in different grammatical forms, such as Qal (to sell), Niphal (to be sold), and Hithpael (to sell oneself). It reflects both literal and figurative senses of selling.
מָכַר vb. sell
Qal sell
Niph. be sold
Hithp. sell oneself as slave
base
H4376 מָכַר sell
4376 makar maw-kar'
a primitive root; to sell, literally (as merchandise, a
daughter in marriage, into slavery), or figuratively (to
surrender):--X at all, sell (away, -er, self).
מָכַר (ma.khar) — to sell.
1) to sell
1a) (Qal)
1a1) to sell
1a2) seller (participle)
1b) (Niphal)
1b1) to be sold
1b2) to sell oneself
1b3) to be given over to death
1c) (Hithpael) to sell oneself
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בְּכֹרָה (bekorah) refers to the right of the firstborn, encompassing both the firstborn of humans and animals. It signifies the concept of primogeniture or birthright. The term is derived from the feminine form of another Hebrew word related to firstlings, indicating its use in contexts discussing inheritance and familial rights.
בְּכֹרָה n.f. right of first-born
base
H1062 בְּכֹרָה right of firstborn
1062 bkowrah bek-o-raw'
or (short) bkorah {bek-o-raw'}; feminine of 1060; the
firstling of man or beast; abstractly
primogeniture:--birthright, firstborn(-ling).
see HEBREW for 01060
בְּכֹרָה (be.kho.rah) — birthright.
birthright, primogeniture, right of the first-born
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs