Genesis 32:31 — Word Study
WLCוַיִּֽזְרַֽח־ ל֣וֹ הַשֶּׁ֔מֶשׁ כַּאֲשֶׁ֥ר עָבַ֖ר אֶת־ פְּנוּאֵ֑ל וְה֥וּא צֹלֵ֖עַ עַל־ יְרֵכֽוֹ׃
BSAPenuelPᵉnûwʼêl [facing God, Peniel]
| Greek | English | Parsing |
|---|---|---|
| וַיִּֽזְרַֽח־ | and it rose | Verb, Qal, sequential imperfect third person masculine singular |
| ל֣וֹ | to him | Preposition, suffix |
| הַשֶּׁ֔מֶשׁ | the sun | Particle, noun common both singular absolute |
| כַּאֲשֶׁ֥ר | just when | Preposition, particle |
| עָבַ֖ר | he passed over | Verb, Qal, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| פְּנוּאֵ֑ל | Penuel | Noun proper |
| וְה֥וּא | and he | Conjunction, pronoun |
| צֹלֵ֖עַ | [was] limping | Verb, Qal, participle (active) masculine singular |
| עַל־ | on | Preposition |
| יְרֵכֽוֹ׃ | thigh his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The sun rose above him as he passed by Penuel, and he was limping because of his hip. |
| KJV | And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. |
| ASV | And the sun rose upon him as he passed over Penuel, and he limped upon his thigh. |
| YLT | and the sun riseth on him when he hath passed over Penuel, and he is halting on his thigh; |
| WEB | The sun rose on him as he passed over Peniel, and he limped because of his thigh. |
| BBE | And while he was going past Peniel, the sun came up. And he went with unequal steps because of his damaged leg. |
Where they part company is in the rendering of Jacob's condition — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate phrases that provide context and detail.






7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectפָּנֶה
verbקָרָא
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 32:31
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 — Jacob's Encounter at Penuelgenerated
Genesis 32:31 describes Jacob's departure from Penuel after wrestling with God. The sun rises, symbolizing a new beginning, while Jacob limps, bearing the mark of his struggle. This moment is pivotal in Jacob's life, marking his transformation and the establishment of his identity as Israel, which means 'he struggles with God.' The context includes Jacob's earlier encounter with God, emphasizing the significance of divine encounters in shaping one's life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 19:15–23 | At daybreak the angels hurried Lot along, saying, “Get up! Take your wife and your two daughters who are here, or you will be swept away in the punishment of the city.” |
| 2 | Malachi 4:2 | “But for you who fear My name, the sun of righteousness will rise with healing in its wings, and you will go out and leap like calves from the stall. |
| 3 | Genesis 32:25 | When the man saw that he could not overpower Jacob, he struck the socket of Jacob’s hip and dislocated it as they wrestled. |
| 4 | Psalm 38:17 | For I am ready to fall, and my pain is ever with me. |
| 5 | 2 Corinthians 12:7–9 | or because of these surpassingly great revelations. So to keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — צֹלֵ֖עַ, tzo.Le.a'generated
The Hebrew word צֹלֵ֖עַ (tzoLe'a) is a participle meaning 'limping' or 'halted.' It describes Jacob's physical state after his encounter with God, indicating a lasting impact from the struggle. The root suggests a motion that is curved or impaired, emphasizing the nature of his injury.
This word is used to convey not just physical impairment but also the spiritual significance of Jacob's transformation. His limp serves as a reminder of his wrestling with God and the change in his identity, marking him as a man who has faced divine challenges.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses limping to describe Jacob's condition.
Sentence Structuregenerated
The main verb is וַיִּֽזְרַֽח־ (vai.yiz.rach), and it rose, which governs the entire sentence. The structure includes a subject noun phrase and two prepositional phrases that provide context for Jacob's actions.
The order of the words emphasizes the rising sun as a backdrop to Jacob's journey, with the action of limping following closely after, indicating the cause of his limp.
Septuagint Backgroundgenerated
In the Septuagint, the verb used for וַיִּֽזְרַֽח־ is ἐκάλεσεν (ekalesen), which means 'called.' This choice suggests a different emphasis, possibly focusing on the divine calling rather than the physical rising of the sun.
The translation reflects a broader interpretation of the event, highlighting the spiritual significance of Jacob's encounter.
In plain words — the whole versegenerated
Genesis 32:31 tells us that as Jacob passed by Penuel, the sun rose, and he was limping because of his hip. This moment marks a significant change in Jacob's life, as he carries the reminder of his encounter with God.
Frequently Asked Questionsgenerated
Jacob's limp serves as a physical reminder of his struggle with God and marks a transformation in his identity.
Penuel is significant because it is the place where Jacob encountered God and was renamed Israel, symbolizing his spiritual journey.
The rising sun represents a new beginning for Jacob after his transformative encounter with God.
This passage highlights a pivotal moment in Jacob's life, marking his transition from a deceiver to a man who has wrestled with God and prevailed.
Reflection Questionsgenerated
- In what ways have I experienced transformation after facing challenges in my own life?
- How can I recognize and embrace the changes that come from my struggles?
- What does it mean for me to carry the marks of my own spiritual encounters?
- How can I support others who are going through their own struggles with faith?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 32:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd as he passed over Penuel the sun rose upon him,.... It was break of day when the angel desired to be let go, and by that time the parley held between them ceased, and they parted, the sun was
Read John Gill on Genesis 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd as he passed over Penuel the sun rose upon him, and he halted upon his thigh. Halted upon his thigh.
Read Robert Jamieson on Genesis 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 32:31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.Ver. 31. He halted upon his thigh.] Yet had the blessing. So God’ s people are promised a hundredfold here, with persecution; that is tied, as a rag, to the profession of Christianity. Christ, our Captain, had a bloody victory of it. Paul "bare in his body the marks," or scars, "of the Lord Jesus"; and glories in these "infirmities," as he calls them. These are God’ s gems and precious ornaments, said Munster to his friends, pointing them to his sores and ulcers, wherewith God decketh his children, that he may draw them to himself. This he said a little before his death. At death, saith Piscator…
Read John Trapp on Genesis 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) As he passed over Pemiel.—Rather, as he passed Penuel. It was the place where he had wrestled, and as soon as the angel left him he proceeded onwards to rejoin his wives. It appears, from what is here said, that it was not till he tried to walk that he found out that he was lame. As his sinews grew cool, the injury to his hip-joint showed itself.
Read Charles John Ellicott on Genesis 32 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. The sun rose upon him] Did the Prophet Malachi refer to this, Malachi 4:2: Unto you that fear my name shall the Sun of righteousness arise with healing in his wings? Possibly with the rising of the sun, which may here be understood as emblematical of the Sun of righteousness - the Lord Jesus, the pain and weakness of his thigh passed away, and he felt both in soul and body that he was healed of his plagues.
Read AdamClarke on Genesis 32 →
CambridgeThe Cambridge Bible for Schools and Colleges31. And the sun rose] See Genesis 32:24. Penuel] The name of a town in Judges 8:8; 1 Kings 12:25. The site is doubtful, but was evidently not far from the confluence of the Jabbok and the Jordan.
Read Cambridge on Genesis 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30, 31. Peniel… Penuel — The two words mean the same thing, and differ only by the changing of the vowel-letter éinto å.
Read Daniel Denison Whedon 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
The sun rose above him as he passed by Penuel, and he was limping because of his hip.
The sun rose on him as he passed over Peniel, and he limped because of his thigh.
The sun rose above him as he passed by Penuel, and he was limping because of his hip.
The sun rose over him as he crossed over Penuel, but he was limping because of his hip.
Tyndale line
And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.
And the sun rose upon him as he passed over Penuel, and he limped upon his thigh.
And the sun rose upon him as he passed over Penuel, and he halted upon his thigh.
And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.
And the sunne rose vp to him as he passed Peniel, and he halted vpon his thigh.
Strictly literal
And as he passed over Peniel, the sun rose upon him; and he limped upon his hip.
and the sun riseth on him when he hath passed over Penuel, and he is halting on his thigh;
and the sun rises on him when he has passed over Penuel, and he is halting on his thigh;
And the sun rose unto him as he passed by Penuel, and he halted upon his thigh.
The sun rose on Jacob as he passed Peniel. He was limping because of his hip.
From the Latin
And immediately the sun rose upon him, after he was past Phanuel; but he halted on his foot.
Simplified
The sun came up as Jacob left Peniel, limping along because of his damaged hip.
And while he was going past Peniel, the sun came up. And he went with unequal steps because of his damaged leg.
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 aligns with the Septuagint in most words, with only minor differences in word order. The Samaritan Pentateuch differs in naming the place as פְּנוּאֵ֑ל (Penuel), while the Dead Sea Scrolls contain significant editorial restorations, indicating a loss of text.
וַיִּֽזְרַֽח־ ל֣וֹ הַשֶּׁ֔מֶשׁ כַּאֲשֶׁ֥ר עָבַ֖ר אֶת־ פְּנוּאֵ֑ל וְה֥וּא צֹלֵ֖עַ עַל־ יְרֵכֽוֹ׃
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויקרא יעקב שׁם המקום פנואל כי ראיתי אלהים פנים אל פנים ותנצל נפשׁי
1 word differs from the Masoretic Text: פנואל (Peniel)
[ויקרא] [יעקב] [שם] [המקום] [פניאל] [כי] [ראיתי] [אלהים] [פנים] [אל] [פנים] [ותנצל] [נפש׳י]
nothing on the leather here — 13 supplied entire by an editor.
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 32:31
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.
זָרַח (zarach) is a Hebrew verb meaning to rise or come forth. It conveys the idea of something breaking out or shining, often associated with the rising of the sun. The entries highlight its use in various contexts, including the appearance of symptoms in leprosy.
זָרַח vb. rise, come forth
base
H2224 זָרַח rise, come forth
2224 zarach zaw-rakh'
a primitive root; properly, to irradiate (or shoot forth
beams), i.e. to rise (as the sun); specifically, to appear (as
a symptom of leprosy):--arise, rise (up), as soon as it is up.
זָרַח (za.rach) — to rise.
1) to rise, come forth, break out, arise, rise up, shine
1a) (Qal)
1a1) to rise
1a2) to come out, appear
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
roz: (1) (chabhatstseleth; anthos, "a flower" (So 2:1) krinon, "a lily" (Isa 35:1)): By general consent English Versions of the Bible is wrong: in So 2:1 margin reads "Hebrew habazzeleth, the autumn crocus" and in Isa 35:1, margin reads "or autumn crocus." This is the Colchicum autumnale (Natural Order, Liliaceae). A Targum on So 2:1 explains the Hebrew word as "narcissus" , a very common plant in the plains and mountains of Palestine and a great favorite with the natives. Two species, N. tazetta and N. serolinus (Natural Order, Amaryllideae), occur, the latter being the finer; they are autumn plants. All authorities agree…
Rose
Many varieties of the rose proper are indigenous to Syria. The famed rose of Damascus is white, but there are also red and yellow roses. In Cant. 2:1 and Isa. 35:1 the Hebrew word habatstseleth (found only in these passages), rendered “rose” (R.V. marg., “autumn crocus”), is supposed by some to mean the oleander, by others the sweet-scented narcissus (a native of Palestine), the tulip, or the daisy; but nothing definite can be affirmed regarding it.
The “rose of Sharon” is probably the cistus or rock-rose, several species of which abound in Palestine. “Mount Carmel especially abounds in the cistus, which in April covers some of the barer parts of the mountain with a glow not inferior to that of the Scottish heather.” (See MYRRH [2].)
occurs twice only, viz. in (Solomon 2:1; Isaiah 35:1) There is much difference of opinion as to what particular flower is here denoted; but it appears to us most probable that the narcissus is intended. Chateaubriand mentions the narcissus as growing in the Plain of Sharon. Roses are greatly prized in the East, more especially for the sake of the rose-water, which is much request. Dr. Hooker observed seven species of wild roses in Syria.
The queen of flowers, highly esteemed in its native East for its fragrance, and the beauty of its form and colors. Several varieties of wild rose are still found in Palestine. The "rose of Sharon," sacredly associated with the heavenly Bridegroom, So 2:1 Isa 35:1, appears from the derivation of its Hebrew name to have been a bulbous plant; and is generally believed, in accordance with the ancient versions, to denote a plant of the narcissus family, perhaps the meadow-saffron, which grows in rich profusion on the plain of Sharon.
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
HTd/Ncbsa — Particle · noun common both singular absoluteHTd/Ncbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HR/Tr — Preposition · particleHR/Tr
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
פְּנוּאֵל (Pnuw'el) means 'face of God' and refers to both a location east of the Jordan River, named by Jacob after wrestling with God, and to several individuals from the tribes of Judah and Benjamin. The entries note that Penuel and Peniel are interchangeable terms, emphasizing the connection to divine encounters.
פְּנוּאֵל n.pr. (face of God)
loc. E. of Jordan, near Jabboḳ
m.
in Judah
in Benjamin
base
H6439 פְּנוּאֵל (face of God)
6439 Pnuw'el pen-oo-ale'
or (more properly,) Pniylel {pen-oo-ale'}; from 6437 and 410;
face of God; Penuel or Peniel, a place East of Jordan; also
(as Penuel) the name of two Israelites:--Peniel, Penuel.
see HEBREW for 06437
see HEBREW for 0410
פְּנוּאֵל (pe.nu.el) — Peniel.
§ Penuel or Peniel = "facing God"
the place named by Jacob when he wrestled with God and located on the north bank of the Jabbok close to the Jordan
פְּנוּאֵל (pe.nu.el) — Penuel.
A man of the tribe of Judah living at the time of Egypt and Wilderness, only mentioned at 1Ch.4.4;
son of: Hur (H2354);
brother of: Uri (H0221), Shobal (H7732H), Salma (H8007H), Hareph (H2780), Jezreel (H3157J), Ishma (H3457), Idbash (H3031), Hazzelelponi (H6753) and Ezer (H5829)
§ Penuel or Peniel = "facing God"
1) a Benjamite, son of Shashak, brother of Iphedeiah of the family of Saul
2) son of Hur, father of Gedor, and a descendant of Judah
3) the place named by Jacob when he wrestled with God and located on the north bank of the Jabbok close to the Jordan
פְּנוּאֵל (pe.nu.el) — Penuel.
N-proper — Noun properHNpl
pe-nu'-el, pen'-u-el.
See PENIEL.
Penuel
Face of God, a place not far from Succoth, on the east of the Jordan and north of the river Jabbok. It is also called “Peniel.” Here Jacob wrestled (Gen. 32:24-32) “with a man” (“the angel”, Hos. 12:4. Jacob says of him, “I have seen God face to face”) “till the break of day.”
A town was afterwards built there (Judg. 8:8; 1 Kings 12:25). The men of this place refused to succour Gideon and his little army when they were in pursuit of the Midianites (Judg. 8:1-21). On his return, Gideon slew the men of this city and razed its lofty watch-tower to the ground.
[PENIEL]
same as Peniel
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HC/Pp3ms — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
צָלַע (tsala) is a Hebrew verb meaning to limp or be lame. It is derived from a primitive root that suggests a curving motion. The entries indicate its use primarily in the Qal form for limping, while the Pael form is noted for the meaning 'to pray.' There is an Aramaic equivalent, צְלָא.
[צָלַע] vb. limp
base
H6760 [צָלַע] limp
6760 tsala` tsaw-lah'
a primitive root: probably to curve; used only as
denominative from 6763, to limp (as if one-sided):--halt.
see HEBREW for 06763
צָלַע (tsa.la) — to limp.
1) to limp, be lame
1a) (Qal)
1a1) to limp
1a2) to be lame
2) (Pael) to pray
Aramaic equivalent: tse.la (צְלָא "to pray" H6739)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
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
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יָרֵךְ (yarek) refers to the thigh, loin, side, or base of an object. It is derived from a root meaning to be soft, highlighting the fleshy nature of the thigh. The term can also euphemistically refer to generative parts and is used in various contexts, including the outside of the thigh where a sword is worn.
יָרֵךְ n.f. thigh, loin, side, base
base
H3409 יָרֵךְ thigh, loin, side, base
3409 yarek yaw-rake'
from an unused root meaning to be soft; the thigh (from its
fleshy softness); by euphem. the generative parts;
figuratively, a shank, flank, side:--X body, loins, shaft,
side, thigh.
יָרֵךְ (ya.rekh) — thigh.
1) thigh, side, loin, base
1a) thigh
1a1) outside of thigh (where sword was worn)
1a2) loins (as the seat of procreative power)
1b) side (flank) (of object)
1c) base
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
