Genesis 42:11 — Word Study
WLCכֻּלָּ֕נוּ בְּנֵ֥י אִישׁ־ אֶחָ֖ד נָ֑חְנוּ כֵּנִ֣ים אֲנַ֔חְנוּ לֹא־ הָי֥וּ עֲבָדֶ֖יךָ מְרַגְּלִֽים׃
BSAWenachnûw [all twelve of us, as a united group] are allkôl sonsbên [descendants, children] of oneʼechâd [unique, single] manʼîysh Your servantsʻebed [faithful attendants, slaves] arehâyâh■ honest [men]kên [true, upright] notlôʼ [certainly not, by no means] spiesrâgal [those who secretly gather information]
| Greek | English | Parsing |
|---|---|---|
| כֻּלָּ֕נוּ | all of us | Noun common masculine singular construct, suffix |
| בְּנֵ֥י | [are] sons of | Noun common, masculine plural construct |
| אִישׁ־ | a man | Noun common, masculine singular absolute |
| אֶחָ֖ד | one | Adj |
| נָ֑חְנוּ | we | Pronoun |
| כֵּנִ֣ים | [are] honest | Adj |
| אֲנַ֔חְנוּ | we | Pronoun |
| לֹא־ | not | Particle |
| הָי֥וּ | they are | Verb, Qal, perfect third person common plural |
| עֲבָדֶ֖יךָ | servants your | Noun common masculine plural construct, suffix |
| מְרַגְּלִֽים׃ | spies | Verb, Piel, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We are all sons of one man. Your servants are honest men, not spies.” |
| KJV | We are all one man’s sons; we are true men, thy servants are no spies. |
| ASV | We are all one man’s sons; we are true men, thy servants are no spies. |
| YLT | we [are] all of us sons of one man, we [are] right men; thy servants have not been spies;' |
| WEB | We are all one man’s sons; we are honest men. Your servants are not spies.” |
| BBE | We are all one man's sons, we are true men; we have not come with any secret purpose. |
Where they part company is כֵּנִ֣ים — see How Translations Differ.
The sentence is structured around a main assertion, with additional phrases elaborating on their identity and character.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנַחְנוּ
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 42:11
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 — Joseph and His Brothers in Egyptgenerated
Genesis 42:11 captures a moment of tension where Joseph's brothers, facing him in Egypt, declare their identity as the sons of one man and assert their honesty. This statement is made in the context of their journey to buy food during a severe famine, highlighting their desperation and the stakes involved in their encounter with Joseph, who they do not recognize as their brother.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 42:19–33 | If you are honest, leave one of your brothers in custody while the rest of you go and take back grain to relieve the hunger of your households. |
| 2 | John 7:18 | He who speaks on his own authority seeks his own glory, but He who seeks the glory of the One who sent Him is a man of truth; in Him there is no falsehood. |
| 3 | 2 Corinthians 6:4 | Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships, and calamities; |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — כֻּלָּ֕נוּ, ku.La.nugenerated
The word כֻּלָּ֕נוּ (ku.La.nu) means 'all of us' and is derived from the root meaning 'all' or 'every.' It emphasizes totality and unity among the brothers, indicating that they are a collective group, which is crucial in their defense against the accusation of being spies.
This word's parsing as a noun with a suffix indicates that it refers specifically to the group of brothers, reinforcing their shared identity and collective experience as they stand before Joseph.
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 הָי֥וּ (ha.Yu), meaning 'they are,' governs the entire sentence, with various noun phrases and clauses providing additional information about the subjects and their state. The structure emphasizes the brothers' collective identity and honesty.
The main clause states their identity as sons of one man, and the subsequent phrases elaborate on their integrity and denial of being spies, creating a layered assertion of their character.
Septuagint Backgroundgenerated
The Septuagint translates כֻּלָּ֕נוּ as ἐσμὲν (esmen), meaning 'we are,' which aligns closely with the Hebrew meaning of collective identity. This choice reflects the translators' intent to convey the unity of the brothers.
The translation of כֵּנִ֣ים as εἰρηνικοί (eirēnikoi) suggests a focus on peace and honesty, which may interpret their claim of integrity in a broader context of trustworthiness.
In plain words — the whole versegenerated
Genesis 42:11 shows Joseph's brothers asserting their identity and honesty as they stand before him in Egypt. They claim to be the sons of one man and insist they are not spies, emphasizing their unity and integrity during a time of crisis.
Frequently Asked Questionsgenerated
This phrase emphasizes their shared lineage and unity as brothers, highlighting their collective identity in a moment of vulnerability.
They are defending themselves against the accusation of being spies, aiming to establish their integrity and trustworthiness in a tense situation.
The accusation of being spies carries serious implications, suggesting deceit and treachery, which they vehemently deny to protect their lives.
The brothers do not recognize Joseph, which adds complexity to their plea, as they are unaware of his true identity and their past actions against him.
Reflection Questionsgenerated
- How does the concept of unity play a role in my relationships with others?
- In what ways can I demonstrate honesty in challenging situations?
- What does it mean to assert my identity in the face of misunderstanding?
- How can I learn from the brothers' experience in dealing with accusations?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 42:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe [are] all one man's sons,.... Therefore not likely to be spies; it could hardly be thought that a single family should engage in such an affair; or that one man would, send his sons as spies, and
Read John Gill on Genesis 42 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. Ye are spies , [ mªragªliym (H7270)] - ye are footing it; ye are traversing the country.
Read Robert Jamieson on Genesis 42 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe are all one man’ s sons, and therefore not spies; for it is not likely either that a father would venture so many sons upon so hazardous an employment, or that such a work would have been trusted in the hands of one family only. We are true men, who honestly and truly mean what we pretend, and have no other design in our coming hither.
Read Matthew Poole on Genesis 42 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 42:11 We [are] all one man’ s sons; we [are] true [men], thy servants are no spies. Ver. 11. We are all one man’ s sons.] Therefore no spies; for what one man would hazard all his sons at once upon so dangerous a design? We are true men.] Heb., Recti. The Popish doctors reject those ancient authors that are alleged against them, with Non sunt Recti in Curia. Bellarmine saith, To Irenaeus, Tertullian, Eusebius, and Luther, I answer, Omnes manifesti haeretici sunt; when anything in the decrees likes not the Pope, he sets Palea upon it, &c. De Christo, lib. i. cap. 4.
Read John Trapp on Genesis 42 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) We are all one man’s sons.—Joseph’s brethren had probably expected this accusation, and their answer, as Abravanel points out, is a sound one: for no man would send his whole family on so dangerous an errand. And thus they press their family relations as a proof of their being true, that is, honest, just men, with no evil designs; and Joseph, who was glad in this way to obtain intelligence of his father and Benjamin, finally, after persisting in the accusation until he had learned all he wished to know, accepts their argument as valid.
Read Charles John Ellicott on Genesis 42 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. We are all one man's sons] We do not belong to different tribes, and it is not likely that one family would make a hostile attempt upon a whole kingdom. This seems to be the very ground that Joseph took, viz., that they were persons belonging to different tribes. Against this particularly they set up their defence, asserting that they all belonged to one family; and it is on the proof of this that Joseph puts them, Genesis 42:15, in obliging them to leave one as a hostage, and insisting on their bringing their remaining brother; so that he took exactly the same precautions to detect them as if he had had no acquaintance with them, and had every reason to be suspicious.
Read AdamClarke on Genesis 42 →
CambridgeThe Cambridge Bible for Schools and Colleges11. true men] Lit. “straight,” i.e. genuine and above suspicion.
Read Cambridge on Genesis 42 →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
We are all sons of one man. Your servants are honest men, not spies.”
We are all one man’s sons; we are honest men. Your servants are not spies.”
We are all sons of one man. Your servants are honest men, not spies.”
We are all the sons of one man; we are honest men! Your servants are not spies.”
Tyndale line
We are all one man’s sons; we are true men, thy servants are no spies.
We are all one man’s sons; we are true men, thy servants are no spies.
We are all one man’s sons; we are true men, thy servants are no spies.
We are all one man's sons; we are true men; thy servants are no spies.
Wee are all one mans sonnes: wee meane truely, and thy seruants are no spies.
Strictly literal
We are all one man's sons; we are honest: thy servants are not spies.
we [are] all of us sons of one man, we [are] right men; thy servants have not been spies;'
we [are] all of us sons of one man, we [are] right men; your servants have not been spies”;
We are all sons of one man; we are true men; thy servants have never been spies.
We are all one man's sons. We are honest men. Your servants are not spies.”
From the Latin
We are all the sons of one man: we are come as peaceable men, neither do thy servants go about any evil.
Simplified
We're all the sons of one man and we're honest. We're not spies!”
We are all one man's sons, we are true men; we have not come with any secret purpose.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint matches 9 of the 11 words from the Hebrew, though its word order and articles reflect its own structure.
כֻּלָּ֕נוּ בְּנֵ֥י אִישׁ־ אֶחָ֖ד נָ֑חְנוּ כֵּנִ֣ים אֲנַ֔חְנוּ לֹא־ הָי֥וּ עֲבָדֶ֖יךָ מְרַגְּלִֽים׃
9 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.
כלנו בני אישׁ אחד אנחנו כנים אנחנו לא היו עבדיך מרגלים
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 42:11
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
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…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
נַ֫חְנוּ (nachnuw) means 'we' and is the first-person plural pronoun in Hebrew. It is an alternate spelling of אֲנַ֫חְנוּ (anachnu), which also means 'we.' The entries consistently identify it as a pronoun without significant variation in interpretation.
נַ֫חְנוּ, נָ֑חְנוּ pron. 1pl. we
base
H5168 נַ֫חְנוּ, נָ֑חְנוּ we
5168 nachnuw nakh-noo'
for 587; we:--we.
see HEBREW for 0587
נַ֫חְנוּ (nach.nu) — we.
we
Another spelling of a.nach.nu (אֲנַ֫חְנוּ "we" H0587)
§ 1) we
Pron — PronounHPp1bp
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Adj — AdjHAampa
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
HPp1bp — PronounHPp1bp
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)
Part — ParticleHTn
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
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
רָגַל (ragal) is a Hebrew verb that primarily means to walk or go about, but it has specific connotations of spying or slandering. It can denote actions like reconnoitering or being a tale-bearer, and it also includes the idea of teaching someone to walk. The entries indicate a range of meanings from casual movement to malicious gossip.
רָגַל vb. denom. foot it, go about
Qal go about (maliciously, as slanderer)
Pi.
slander
go about as explorer, spy
Tiph. I taught Ephr. to walk
base
H7270 רָגַל vb. denom. foot it, go about
7270 ragal raw-gal'
a primitive root; to walk along; but only in specifically,
applications, to reconnoiter, to be a tale-bearer (i.e.
slander); also (as denominative from 7272) to lead
about:--backbite, search, slander, (e-)spy (out), teach to
go, view.
see HEBREW for 07272
רָגַל (ra.gal) — to spy.
1) to go on foot, spy out, foot it, go about, walk along, move the feet
1a) (Qal) to be a tale-bearer, slander, go about
1b) (Piel)
1b1) to slander
1b2) to go about as explorer, spy
1c) (Tiphel) to teach to walk
Also means: tir.gal (תִּרְגַּל "to teach" H8637)
V-Piel — Verb · Piel · participle (active) masculine pluralHVprmpa
Spies
When the Israelites reached Kadesh for the first time, and were encamped there, Moses selected twelve spies from among the chiefs of the divisions of the tribes, and sent them forth to spy the land of Canaan (Num. 13), and to bring back to him a report of its actual condition. They at once proceeded on their important errand, and went through the land as far north as the district round Lake Merom. After about six weeks’ absence they returned. Their report was very discouraging, and the people were greatly alarmed, and in a rebellious spirit proposed to elect a new leader and return to Egypt. Only two of the spies, Caleb and Joshua, showed themselves on this occasion stout-hearted and faithful. All their appeals and remonstrances were in vain. Moses announced that as a punishment for their rebellion they must now wander in the wilderness till a new generation should arise which…
