Genesis 27:12 — Word Study
WLCאוּלַ֤י יְמֻשֵּׁ֙נִי֙ אָבִ֔י וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ וְהֵבֵאתִ֥י עָלַ֛י קְלָלָ֖ה וְלֹ֥א בְרָכָֽה׃
BSAWhat ifʼûwlay my fatherʼâb [peradventure, perhaps] touches memâshash▸ Then I would be revealedhâyâh■ to himʻayin as a deceivertâʻaʻ [mocker] and I would bringbôwʼ upon myselfʻal a curseqᵉlâlâh [disesteem] rather thanlôʼ a blessingBᵉrâkâh [gift from God]
| Greek | English | Parsing |
|---|---|---|
| אוּלַ֤י | perhaps | Adverb |
| יְמֻשֵּׁ֙נִי֙ | he will feel me | Verb qal imperfect third person masculine singular, suffix |
| אָבִ֔י | father my | Noun common masculine singular construct, suffix |
| וְהָיִ֥יתִי | and I will be | Verb, Qal, sequential perfect first person common singular |
| בְעֵינָ֖יו | in view his | Preposition, noun common feminine dual construct, suffix |
| כִּמְתַעְתֵּ֑עַ | like a mocker | Preposition, verb piel participle (active) masculine singular |
| וְהֵבֵאתִ֥י | and I will bring | Verb, Hiphil, sequential perfect first person common singular |
| עָלַ֛י | on myself | Preposition, suffix |
| קְלָלָ֖ה | a curse | Noun common, feminine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| בְרָכָֽה׃ | a blessing | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | What if my father touches me? Then I would be revealed to him as a deceiver, and I would bring upon myself a curse rather than a blessing.” |
| KJV | My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing. |
| ASV | My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing. |
| YLT | it may be my father doth feel me, and I have been in his eyes as a deceiver, and have brought upon me disesteem, and not a blessing;' |
| WEB | What if my father touches me? I will seem to him as a deceiver, and I would bring a curse on myself, and not a blessing.” |
| BBE | If by chance my father puts his hand on me, it will seem to him that I am tricking him, and he will put a curse on me in place of a blessing. |
Where they part company is כִּמְתַעְתֵּ֑עַ — see How Translations Differ.
The sentence contains a main clause followed by two subordinate clauses that detail the consequences of Jacob's fear.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 27:12
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 — Jacob's Deceptiongenerated
Genesis 27:12 shows Jacob's anxiety about deceiving his father Isaac. He fears that if Isaac touches him, he will be revealed as a deceiver, leading to a curse instead of a blessing. This moment captures the tension in Jacob's attempt to obtain the blessing meant for his brother Esau, reflecting the broader themes of family dynamics and the consequences of deceit in the narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 27:22 | So Jacob came close to his father Isaac, who touched him and said, “The voice is the voice of Jacob, but the hands are the hands of Esau.” |
| 2 | Job 12:16 | True wisdom and power belong to Him. The deceived and the deceiver are His. |
| 3 | 2 Corinthians 6:8 | through glory and dishonor, slander and praise; viewed as imposters, yet genuine; |
| 4 | Genesis 27:36 | So Esau declared, “Is he not rightly named Jacob? For he has cheated me twice. He took my birthright, and now he has taken my blessing.” Then he asked, “Haven’t you saved a blessing for me?” |
| 5 | Genesis 25:27 | 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 Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אוּלַי, 'u.Laigenerated
The word אוּלַי ('u.Lai) means 'perhaps' or 'peradventure,' expressing uncertainty or doubt. It introduces a conditional thought, indicating Jacob's fear of the possible outcome of his actions.
This adverb is used to convey a sense of possibility and is often found in contexts where a situation is uncertain. In this verse, it highlights Jacob's apprehension about his father's potential reaction.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree on the meaning of אוּלַי as 'perhaps.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey this uncertainty.
Sentence Structuregenerated
The main verb in the verse is יְמֻשֵּׁ֨נִי, he will feel me, which governs the clause structure. The sentence is complex, with several phrases indicating Jacob's concerns and the consequences of his potential exposure.
The word order emphasizes Jacob's fear and the conditional nature of his statement, with the verb appearing early to highlight the action that triggers his anxiety.
Septuagint Backgroundgenerated
The Septuagint translates אוּלַי as μήποτε, which similarly conveys a sense of uncertainty or possibility. This choice aligns with the original Hebrew meaning, emphasizing Jacob's doubt about the situation.
The Greek word for כִּמְתַעְתֵּ֑עַ is καταφρονῶν, which indicates a mocking or contemptuous demeanor, reflecting Jacob's fear of being perceived negatively.
In plain words — the whole versegenerated
Genesis 27:12 shows Jacob's fear that if his father Isaac touches him, he will be exposed as a deceiver. He worries that this will lead to a curse instead of a blessing. This moment highlights Jacob's internal conflict as he navigates his plan to deceive his father.
Frequently Asked Questionsgenerated
Jacob is expressing his fear that if Isaac touches him, he will be discovered as a deceiver, which could lead to dire consequences.
Being revealed as a deceiver would mean incurring a curse instead of receiving the blessing he seeks, which is central to his motivations in this narrative.
The curse represents the serious consequences of his actions, contrasting with the blessing he desires, highlighting the moral and ethical dilemmas he faces.
This verse is pivotal in the story of Jacob and Esau, illustrating the lengths Jacob is willing to go to secure his father's blessing, setting the stage for the conflict between the brothers.
Reflection Questionsgenerated
- What are some situations in my life where I have felt uncertain about the consequences of my actions?
- How can I navigate my own fears of being misunderstood or misrepresented?
- In what ways do I seek blessings in my life, and how do I ensure my actions align with those desires?
- What lessons can I learn from Jacob's story about honesty and integrity?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 27:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy father peradventure will feel me,.... For, though he could not see him, and so discern whether he had any hair or no on him, yet, suspecting him by his voice, he might call him to him to feel him,
Read John Gill on Genesis 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man: Jacob said ... Esau ... a hairy man.
Read Robert Jamieson on Genesis 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI shall appear to him to be indeed a deceiver, one that abuseth his age and blindness. The particle as sometimes signifies not the likeness, but the truth of the thing, . I shall bring a curse upon me, which is due to every one that deceiveth the blind, , especially his father, and especially in a religious concern, , such as this was.
Read Matthew Poole on Genesis 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 27:12 My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.Ver. 12. My father peradventure will feel me.] Our heavenly Father will certainly feel us, and better feel us; and we shall feel him too, in his fatherly corrections, before he bless us. Suffer we must, or ere we reign: no coming to the crown, but by the cross. Christ himself was "perfected by sufferings"; and we must be "conformed to his image". When Ignatius came to the wild beasts, Now, saith he, I begin to be a Christian. Qui non eat Crucianus, non est Christianus, saith Luther, on the 29th of Genesis: and in another place, I have no stronger…
Read John Trapp on Genesis 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersG: UPON THE OF JACOB’S LIFE (Genesis 27) The elaborate calculations of Lightfoot, and most Jewish and Christian commentators, intended to show that when Jacob set out upon his journey to Haran, he and Esau were each about 77 years of age, and Isaac their father about 137, though based apparently upon the letter of Scripture, are so contrary to its facts that evidently there must be some error in them. Fortunately there are several dates which are open to no doubt, and if we start with these, it may prove not Impossible to arrive at more trustworthy conclusions. When, then, Jacob went down into Egypt, he was 130 years of age (Genesis 46:9), and as Joseph when he “stood before Pharaoh” was 30…
Read Charles John Ellicott on Genesis 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. I shall bring a curse upon me] For even in those early times the spirit of that law was understood, Deuteronomy 27:18: Cursed is he that maketh the blind to wander out of the way; and Jacob seems to have possessed at this time a more tender conscience than his mother.
Read AdamClarke on Genesis 27 →CambridgeThe Cambridge Bible for Schools and Colleges12. will feel me] Isaac’s sight was no longer good enough to distinguish between his sons; but the sense of touch would remove all doubt. a deceiver] Better, as R.V. marg., a mocker. LXX ὡςκαταφρονῶν, “a profane trifler,” one who treats in a contemptuous way the solemn religious blessing of his father. A rare Heb. word, rendered “scoff,” 2 Chronicles 36:16. a curse] Jacob apprehends that his profanity will be visited by a solemn religious denunciation. If so, he will be a loser, not a gainer, by the trick. The thought of risk, not the deception, troubles him.
Read Cambridge on Genesis 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. I shall seem to him as a deceiver — Jacob is cautious and far-sighted; but his words show that he shrinks not from the proposed deception from a feeling that it would be wrong, but only from a fear of detection and a curse.
Read Daniel Denison Whedon on Genesis 27 →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
What if my father touches me? Then I would be revealed to him as a deceiver, and I would bring upon myself a curse rather than a blessing.”
What if my father touches me? I will seem to him as a deceiver, and I would bring a curse on myself, and not a blessing.”
What if my father touches me? Then I would be revealed to him as a deceiver, and I would bring upon myself a curse rather than a blessing.”
My father may touch me! Then he’ll think I’m mocking him and I’ll bring a curse on myself instead of a blessing.”
Tyndale line
My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
My father perhaps will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
My father may possibly feele me, and I shall seem to him to be a mocker: so shall I bring a curse vpon me, and not a blessing.
Strictly literal
My father perhaps will feel me, and I shall be in his sight as one who mocks [him], and I shall bring a curse on me, and not a blessing.
it may be my father doth feel me, and I have been in his eyes as a deceiver, and have brought upon me disesteem, and not a blessing;'
it may be my father feels me, and I have been in his eyes as a deceiver, and have brought on me disapproval, and not a blessing”;
Peradventure my father will feel me, and I shall then seem to him as a deceiver; and I would bring upon me a curse, and not a blessing.
Perhaps my father will touch me, and I will seem to him as a deceiver. I will bring a curse upon me and not a blessing.”
From the Latin
If my father shall feel me, and perceive it, I fear lest he will think I would have mocked him, and I shall bring upon me a curse instead of a blessing.
Simplified
Maybe my father will notice when he touches me. Then it will look like I'm deceiving him and I'll bring a curse down on myself instead of a blessing.”
If by chance my father puts his hand on me, it will seem to him that I am tricking him, and he will put a curse on me in place of a blessing.
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 Septuagint, which matches all words, and the Samaritan Pentateuch, which differs only by one word. The Samaritan version uses הבאת (come) instead of the Masoretic הֵבֵאתִ֥י (I will bring).
אוּלַ֤י יְמֻשֵּׁ֙נִי֙ אָבִ֔י וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ וְהֵבֵאתִ֥י עָלַ֛י קְלָלָ֖ה וְלֹ֥א בְרָכָֽה׃
11 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.
אולי ימשׁני אבי והייתי בעיניו כמתעתע והבאת עלי קללה ולא ברכה
1 word differs from the Masoretic Text: הבאת (come)
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 27:12
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.
אוּלַי (uwlay) means 'perhaps' or 'peradventure,' often expressing a hope or uncertainty. It can introduce a conditional clause, functioning similarly to 'if peradventure' or 'unless.' The term appears in contexts like Genesis 24:39, where it conveys a sense of possibility.
אוּלַי 44 and (Gn 24:39) אֻלַי adv.
peradventure, perhaps; usually expressing a hope
followed by another clause, it expresses virtually the protasis = if peradventure
unless
base
H194 אוּלַי, אֻלַי . peradventure, perhaps; usually expressing a hope
. followed by another clause, it expresses virtually the protasis = if peradventure
. unless
194 'uwlay oo-lah'ee
or (shortened) rulay {oo-lah'ee}; from 176; if not; hence
perhaps:--if so be, may be, peradventure, unless.
see HEBREW for 0176
אוּלַי (u.lay) — perhaps.
1) perhaps, peradventure
2) if peradventure
3) unless
4) suppose
Adv — AdverbHD
The Hebrew word מָשַׁשׁ (*mashash*) is a primitive root meaning to feel or grope. It covers actions like searching or feeling through something, with different forms indicating various nuances of touching or exploring. The entries reference its use in contexts such as feeling for someone or searching in darkness.
[מָשַׁשׁ] vb. feel, grope
Qal perhaps my father will feel me; and he felt of him
Pi. feel over or through, grope
Hiph. that one may feel (the) darkness
base
H4959 מָשַׁשׁ feel, grope
4959 mashash maw-shash'
a primitive root; to feel of; by implication, to
grope:--feel, grope, search.
מָשַׁשׁ (ma.shash) — to feel.
1) to feel, grope
1a) (Qal) to feel, grope
1b) (Piel) to feel over or through, grope
1b1) to feel through
1b2) to grope
1c)(Hiphil) to feel
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp1bs
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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-Perf-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
תָּעַע (ta`a`) is a Hebrew root meaning to deceive or misuse, with specific forms indicating mocking or ridicule. The Pilpel form refers to a mocker, while the Hithpalpel form suggests the act of mocking, particularly in the context of prophets. The entries indicate a focus on deception and derision.
[תָּעַע] Pilp. Hithp. mock
Pilp. = subst. a mocker.
Hithp. mocking at his prophets
base
H8591 [תָּעַע] Pilp. Hithp. mack
8591 ta`a` taw-ah'
a primitive root; to cheat; by analogy, to
maltreat:--deceive, misuse.
תָּעַע (ta.a) — to mock.
1) to deceive, misuse
1a) (Pilpel)
1a1) to be a mocker, mock
1a2) mocker (subst)
1b) (Hithpalpel)
1b1) to ridicule
1b2) mocking (participle)
Prep | V-l — Preposition · verb piel participle (active) masculine singularHR/Vprmsa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp1bs
קְלָלָה (qlalah) means 'curse' and is derived from the root word for vilification. It encompasses meanings related to cursing, vilification, and execration. The term appears in contexts of condemnation and negative speech.
קְלָלָה 33 n.f. curse
base
H7045 קְלָלָה curse
7045 qlalah kel-aw-law'
from 7043; vilification:--(ac-)curse(-d, - ing).
see HEBREW for 07043
קְלָלָה (qe.la.lah) — curse.
curse, vilification, execration
N-fs — Noun common · feminine singular absoluteHNcfsa
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
בְּרָכָה (berakah) means 'blessing' and encompasses a range of meanings including prosperity, praise of God, gifts, and treaties of peace. It is derived from the root word for 'to bless.' The entries highlight its use in various contexts, but do not indicate any significant disagreement among lexicons.
בְּרָכָה n.f. blessing
blessing
source of blessing
blessing, prosperity
blessing, praise of God
a gift, present
treaty of peace
base
H1293 בְּרָכָה blessing
1293 Brakah ber-aw-kaw'
from 1288; benediction; by implication prosperity:--blessing,
liberal, pool, present.
see HEBREW for 01288
בְּרָכָה (be.ra.khah) — blessing.
1) blessing
2) (source of) blessing
3) blessing, prosperity
4) blessing, praise of God
5) a gift, present
6) treaty of peace
N-fs — Noun common · feminine singular absoluteHNcfsa
(berakhah; eulogia): Sometimes means the form of words used in invoking the bestowal of good, as in De 33:1; Jos 8:34; and Jas 3:10. Sometimes it means the good or the benefit itself which has been conferred, as in Ge 27:36, "Hast thou not reserved a blessing for me?" and Pr 10:22, "The blessing of Yahweh, it maketh rich." "The cup of blessing" (to poterion tes eulogias, a special use of the word in 1Co 10:16), means the cup for which we bless God, or which represents to us so much blessin g from God.
James M. Gray
Referring both to God and to man. When God blesses, he bestows that efficacy which renders his blessing effectual. His blessings are either temporal or spiritual, bodily or mental; but in every thing they really convey the good which they import, Nu 6:23-27. The blessings of men to other men, unless they be inspired prophecies, as in Ge 32:32 De 33:1 1:1-29, are only good wishes, personal or official, and as it were a peculiar kind of prayer to the Author of all good for the welfare of the subject of them. Blessing, on the part of man towards God, is an act of thanks-giving for his mercies, Ps 103:1; or rather, for that special mercy which at the time occasions the act of…
→ For blessing before eating, see PRAYER
→ See THANKSGIVING AND PRAYER BEFORE TAKING FOOD
→ See also BENEDICTIONS
→ RESPONSIVE BLESSINGS OF THE LAW De 28:1-14
For the responsive curses of the law, see CURSE
→ CONTINGENT UPON OBEDIENCE Ex 15:26; 19:5; 20:6; 23:22; Le 26:3-43; De 4:1,40; 5:10,29; 7:9,12-15; 11:26-28; 12:28; 15:4,5; 28:1-14; 29:9; 30:1-10,15-20; Jos 1:8; 1Ki 2:3,4; 3:14; 8:23; 9:3-9; 1Ch 22:13; 28:7,8; 2Ch 7:17-22; 26:5; 27:6; 30:9; 31:10;