Genesis 32:1 — Word Study
WLCוְיַעֲקֹ֖ב הָלַ֣ךְ לְדַרְכּ֑וֹ וַיִּפְגְּעוּ־ ב֖וֹ מַלְאֲכֵ֥י אֱלֹהִֽים׃
BSAto riseshâkam LabanLâbân morningbôqer to kissnâshaq sonbên Bath (Shua)bath to blessbârak Obj.ʼêth to walkyâlak to returnshûwb LabanLâbân placemâqôwm
| Greek | English | Parsing |
|---|---|---|
| וְיַעֲקֹ֖ב | and Jacob | Conjunction, noun proper masculine |
| הָלַ֣ךְ | he went | Verb, Qal, perfect third person masculine singular |
| לְדַרְכּ֑וֹ | to way his | Preposition, noun common both singular construct, suffix |
| וַיִּפְגְּעוּ־ | and they met | Verb, Qal, sequential imperfect third person masculine plural |
| ב֖וֹ | him | Preposition, suffix |
| מַלְאֲכֵ֥י | [the] angels of | Noun common, masculine plural construct |
| אֱלֹהִֽים׃ | God | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Jacob also went on his way, and the angels of God met him. |
| KJV | And Jacob went on his way, and the angels of God met him. |
| ASV | And Jacob went on his way, and the angels of God met him. |
| YLT | And Jacob hath gone on his way, and messengers of God come upon him; |
| WEB | Jacob went on his way, and the angels of God met him. |
| BBE | And on his way Jacob came face to face with the angels of God. |
Where they part company is מַלְאֲכֵ֥י — see How Translations Differ.
The sentence has a main clause followed by a prepositional phrase and two clauses describing the action of meeting.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁכַם
verbלָבָן
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 32:1
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 Journeygenerated
Genesis 32:1 describes Jacob's journey as he returns home after years of living with Laban. This moment is significant as it marks a transition in Jacob's life, where he encounters divine beings that reassure him of God's presence and guidance. The subsequent verses reveal Jacob's fear of meeting his brother Esau, highlighting his complex emotions and the divine support he receives along the way.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 91:11 | For He will command His angels concerning you to guard you in all your ways. |
| 2 | Hebrews 1:4 | So He became as far superior to the angels as the name He has inherited is excellent beyond theirs. |
| 3 | 1 Corinthians 3:22 | whether Paul or Apollos or Cephas or the world or life or death or the present or the future. All of them belong to you, |
| 4 | Ephesians 3:10 | His purpose was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יַעֲקֹב, ya'aqobgenerated
The name יַעֲקֹב (ya'aqob) refers to Jacob, a central figure in the Old Testament. The name is derived from a root meaning 'heel-catcher' or 'supplanter', reflecting Jacob's early life and his role in biblical history as the father of the twelve tribes of Israel.
Jacob's significance is underscored by his encounters with God throughout his life, including this moment where he is met by divine messengers, indicating God's ongoing relationship with him.
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 הָלַךְ, he went, governs the main clause, with the subject יַעֲקֹב and a prepositional phrase לְדַרְכּ֑וֹ indicating his direction. The verb וַיִּפְגְּעוּ, and they met, introduces the action of meeting the angels.
The structure highlights Jacob's movement and the divine encounter, showing how the narrative flows from his journey to his interaction with the angels.
Septuagint Backgroundgenerated
The Septuagint translates מַלְאֲכֵ֥י as ἀγγέλους, meaning 'angels', which emphasizes their role as messengers of God. This choice aligns with the traditional understanding of angels in both Hebrew and Greek contexts.
The use of ἀγγέλους suggests a continuity in the understanding of divine beings as intermediaries between God and humanity, reinforcing the significance of their meeting with Jacob.
In plain words — the whole versegenerated
Genesis 32:1 tells us that Jacob was on his way back home when he encountered angels of God. This moment is significant as it shows God's presence with Jacob during a critical time in his life.
Frequently Asked Questionsgenerated
Jacob's encounter with the angels signifies God's guidance and reassurance as he prepares to meet his brother Esau after many years.
The name Jacob means 'supplanter' or 'heel-catcher', reflecting his early life and significance in biblical history.
The angels serve as messengers from God, indicating His presence and support for Jacob during a time of uncertainty.
Mahanaim means 'two camps', reflecting Jacob's recognition of the divine presence and the duality of his situation — both fear and faith.
Reflection Questionsgenerated
- How can I recognize God's presence in my own journey, like Jacob did?
- What does it mean to encounter divine guidance in challenging situations?
- In what ways can I be a messenger of God to others, as the angels were to Jacob?
- How does understanding Jacob's story help me in my own life challenges?
The early church on this verse — how the Fathers read it
Early commentators have noted Jacob's encounter with the angels as a pivotal moment. Quotations from Ephrem the Syrian, Jerome, and John Chrysostom illustrate the significance of this divine meeting.
After Jacob and Laban had parted from each other, “angels of God met Jacob” to make known to him that if Laban did not obey God, who had appeared to him in the evening,Early Church Fathers on Genesis 32 →
And the angels of God met him, and when Jacob saw them, he said: These are the camps of God, and he called the name of that place Mahanaim.Early Church Fathers on Genesis 32 →
You see, once fear of Laban faded and was no more, then fear of his brother took hold of Jacob; so the loving Lord wanted to give the good man heart and drive out all his apprehension. Thus he caused Jacob to see the angels’ camp.Early Church Fathers on Genesis 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 32:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jacob went on his way,.... From Gilead towards the land of Canaan: and the angels of God met him; to comfort and help him, to protect and defend him, to keep him in all his ways, that nothing
Read John Gill on Genesis 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jacob went on his way, and the angels of God met him. Angels of God met.
Read Robert Jamieson on Genesis 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGENESIS CHAPTER 32 The angels of God meet Jacob, . He calls them God’ s host, and the place Mahanaim, . Sends messengers to his brother Esau, . They return, and bring word that Esau comes to meet him with four hundred men, . Jacob is afraid; divides his people and cattle into two bands, . Gives orders concerning them, ; prays to God in a very fervent and humble manner, ; sends presents to his brother, with directions; gets his wives and children over the ford by night, . Jacob wrestles with God, and prevails; is called Israel: God blesseth him; he inquires after God’ s name; calls the place Peniel: Jacob halts, . The Jews’ observation in memorial of it, . In visible, human, and glorious…
Read Matthew Poole on Genesis 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 32:1 And Jacob went on his way, and the angels of God met him.Ver. 1. Angels of God met him.] Sensibly and visibly, as servants meet their masters, as the guard their prince. Oh, the dignity and safety of the saints! who are in five respects, say some, above the angels. (1.) Our nature is more highly advanced in Christ. (2.) The righteousness whereby we come to glory is more excellent than theirs; which, though perfect in its kind, is but the righteousness of mere creatures, such as God may find fault with, such as may need mercy; therefore the cherubims are said to stand upon the mercy seat, and to be made of the matter thereof. (3.) The sonship of the saints is founded in a higher…
Read John Trapp on Genesis 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXXII.(1) Jacob went on his way.—The meeting of Jacob and Laban had been on the dividing line between the Aramean and the Canaanite lands, and consequently at a spot where Laban would have found no allies in the natives, but rather the contrary. Delivered thus from danger from behind, Jacob now takes his journey through the country that was to be the heritage of his seed, and doubtless he was harassed by many anxious thoughts; for Esau might prove a fiercer foe than Laban. It was fit therefore that he should receive encouragement, and so after some days, probably after about a week’s journey southward, he has a vision of “angels of God.” Angels of God.—Numberless conjectures have been…
Read Charles John Ellicott on Genesis 32 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXXII Jacob, proceeding on his Journey, is met by the angels of God, 1, 2. Sends messengers before him to his brother Esau, requesting to be favourably received, 3-5. The messengers return without an answer, but with the intelligence that Esau, with four hundred men, was coming to meet Jacob, 6. He is greatly alarmed, and adopts prudent means for the safety of himself and family, 7, 8. His affecting prayer to God, 9-12. Prepares a present of five droves of different cattle for his brother, 13-15. Sends them forward before him, at a certain distance from each other, and instructs the drivers what to say when met by Esau, 15-20. Sends his wives, servants, children and baggage, over…
Read AdamClarke on Genesis 32 →CambridgeThe Cambridge Bible for Schools and Colleges1. the angels of God] See note on Genesis 28:12. The appearance of the angels to Jacob on his return from Haran, as on his journey thither, gives him the assurance of God’s presence. In chap. 28 it was a dream; here we are told the angels “met him.”
Read Cambridge on Genesis 32 →Albert Barnes1798–1870Barnes' Notes on the Bible- Jacob Wrestles in Prayer 3. מחנים machănāyı̂m, Machanaim, “two camps.” 22. יבק yaboq, Jabboq; related: בקק bāqaq “gush or gurgle out” or אבק 'ābaq in niphal, “wrestle.” Now Wady Zurka. 29.
Read Albert Barnes on Genesis 32 →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
Jacob also went on his way, and the angels of God met him.
Jacob went on his way, and the angels of God met him.
Jacob also went on his way, and the angels of God met him.
So Jacob went on his way and the angels of God met him.
Tyndale line
And Jacob went on his way, and the angels of God met him.
And Jacob went on his way, and the angels of God met him.
And Jacob went on his way, and the angels of God met him.
And Jacob went on his way, and the angels of God met him.
Nowe Iaakob went forth on his iourney and the Angels of God met him.
Strictly literal
And Jacob went on his way; and the angels of God met him.
And Jacob hath gone on his way, and messengers of God come upon him;
And Jacob has gone on his way, and messengers of God come on him;
And Jacob went on his way, and there met him angels of God.
Jacob also went on his way, and the angels of God met him.
From the Latin
Jacob also went on the journey he had begun: and the angels of God met him.
Simplified
Jacob went on his way and some angels of God came to meet him.
And on his way Jacob came face to face with the angels of God.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in this verse, with only minor differences in word order. The Samaritan Pentateuch, however, presents variations, including different terms for family members, indicating a distinct tradition in its textual transmission.
וְיַעֲקֹ֖ב הָלַ֣ךְ לְדַרְכּ֑וֹ וַיִּפְגְּעוּ־ ב֖וֹ מַלְאֲכֵ֥י אֱלֹהִֽים׃
7 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.
וישׁכם לבן בבקר וינשׁק לבניו ולבנתיו ויברך אתם וילך וישׁב לבן למקומו
3 words differ from the Masoretic Text: בנתיו (daughter), אתם (
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 32:1
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.
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
HC/Npm — 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
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
HR/Ncbsc/Sp3ms — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3ms
פָּגַע (paga`) is a Hebrew verb meaning to meet or encounter, which can occur in various contexts such as kindness, hostility, or requests. It is built from a primitive root and includes nuances like making intercession or striking a boundary. The word appears in different forms, including Qal and Hiphil, indicating both simple and causative actions.
פָּגַע vb. meet, encounter, reach
Qal
meet, light upon
meet, with kindness
encounter with hostility, fall upon
encounter with request, entreat
strike, touch, of boundary
Hiph.
cause to light upon
cause one (acc.) to entreat
make entreaty; more gen. interpose
encounter with request, entreat
make attack
base
H6293 פָּגַע meet, encounter, reach .. meet, light upon
. meet, with kindness
. encounter with hostility, fall upon
. encounter with request, entreat
. strike, touch, of boundary
. . cause to light upon
. cause one (acc.) to entreat
. make entreaty; more gen. interpose
. encounter with request, entreat
. make attack
6293 paga` paw-gah'
a primitive root; to impinge, by accident or violence, or
(figuratively) by importunity:--come (betwixt), cause to
entreat, fall (upon), make intercession, intercessor, intreat,
lay, light (upon), meet (together), pray, reach, run.
פָּגַע (pa.ga) — to fall on.
1) to encounter, meet, reach, entreat, make intercession
1a) (Qal)
1a1) to meet, light upon, join
1a2) to meet (of kindness)
1a3) to encounter, fall upon (of hostility)
1a4) to encounter, entreat (of request)
1a5) to strike, touch (of boundary)
1b) (Hiphil)
1b1) to cause to light upon
1b2) to cause to entreat
1b3) to make entreaty, interpose
1b4) to make attack
1b5) to reach the mark
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…