Genesis 42:27 — Word Study
WLCוַיִּפְתַּ֨ח הָאֶחָ֜ד אֶת־ שַׂקּ֗וֹ לָתֵ֥ת מִסְפּ֛וֹא לַחֲמֹר֖וֹ בַּמָּל֑וֹן וַיַּרְא֙ אֶת־ כַּסְפּ֔וֹ וְהִנֵּה־ ה֖וּא בְּפִ֥י אַמְתַּחְתּֽוֹ׃
BSAAt the place where they lodged for the nightmâlôwn [their night's resting-place, lodging, stopped to sleep, camped] oneʼechâd [a certain one, a unique individual] of them openedpâthach▸ [to engrave or carve, as if uncovering] his sacksaq [sackcloth, a coarse cloth or bag] to getnâthan [to give, provide] feedmiçpôwʼ [fodder, provender] for his donkeychămôwr [a male donkey] and he sawrâʼâh▸ [to see, look after, as a provider] his silverkeçeph [money, payment, or wealth] in the mouthpeh [lip, edge, or opening] of the sackʼamtachath [a flexible container, like a bag]
| Greek | English | Parsing |
|---|---|---|
| וַיִּפְתַּ֨ח | and he opened | Verb, Qal, sequential imperfect third person masculine singular |
| הָאֶחָ֜ד | the one | Particle |
| אֶת־ | the object marker | Particle |
| שַׂקּ֗וֹ | sack his | Noun common masculine singular construct, suffix |
| לָתֵ֥ת | to give | Preposition, verb qal infinitive construct common |
| מִסְפּ֛וֹא | fodder | Noun common, masculine singular absolute |
| לַחֲמֹר֖וֹ | to donkey his | Preposition, noun common both singular construct, suffix |
| בַּמָּל֑וֹן | at the lodging place | Preposition, noun common masculine singular absolute |
| וַיַּרְא֙ | and he saw | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| כַּסְפּ֔וֹ | silver his | Noun common masculine singular construct, suffix |
| וְהִנֵּה־ | and there! | Conjunction, particle |
| ה֖וּא | it | Pronoun |
| בְּפִ֥י | [was] in [the] mouth of | Preposition, noun common masculine singular construct |
| אַמְתַּחְתּֽוֹ׃ | sack 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 | At the place where they lodged for the night, one of them opened his sack to get feed for his donkey, and he saw his silver in the mouth of the sack. |
| KJV | And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack’s mouth. |
| ASV | And as one of them opened his sack to give his ass provender in the lodging-place, he espied his money; and, behold, it was in the mouth of his sack. |
| YLT | and the one openeth his sack to give provender to his ass at a lodging-place, and he seeth his money, and lo, it [is] in the mouth of his bag, |
| WEB | As one of them opened his sack to give his donkey food in the lodging place, he saw his money. Behold, it was in the mouth of his sack. |
| BBE | Now at their night's resting-place one of them, opening his bag to give his ass some food, saw his money in the mouth of the bag. |
The translations agree on the main elements of the verse, reflecting a consistent understanding of the Hebrew text.
The sentence is structured with a main clause followed by an infinitive phrase and a subordinate clause that describes the discovery.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbפָּתַח
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 42:27
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's Brothers Return to Canaangenerated
Genesis 42:27 describes a moment of revelation for Joseph's brothers as they discover silver in their sack after purchasing grain. This incident occurs after they have traveled to Egypt to buy food during a famine, and it leads to a deeper realization of their circumstances and the unfolding of God's plan in their lives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 43:21 | But when we came to the place we lodged for the night, we opened our sacks and, behold, each of us found his silver in the mouth of his sack! It was the full amount of our silver, and we have brought it back with us. |
| 2 | Genesis 44:11 | So each one quickly lowered his sack to the ground and opened it. |
| 3 | Exodus 4:24 | Now at a lodging place along the way, the LORD met Moses and was about to kill him. |
| 4 | Luke 2:7 | And she gave birth to her firstborn, a Son. She wrapped Him in swaddling cloths and laid Him in a manger, because there was no room for them in the inn. |
| 5 | Luke 10:34 | He went to him and bandaged his wounds, pouring on oil and wine. Then he put him on his own animal, brought him to an inn, and took care of him. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֶחָד, ha.'e.Chadgenerated
The word אֶחָד (echad) means 'one' and indicates a single individual among a group. It emphasizes the uniqueness of the brother who opened the sack, highlighting his individual action in a collective situation.
This particle is used frequently in the Hebrew Bible to denote unity or singularity, as seen in various contexts. Here, it underscores the specific brother's role in the unfolding narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the phrasing of the verse.
Sentence Structuregenerated
The main verb וַיִּפְתַּ֨ח (vai.yif.Tach), meaning 'and he opened', governs the sentence. It is followed by a noun phrase that identifies the subject and several prepositional phrases that provide context about the action.
The structure emphasizes the sequential actions of the brother as he opens the sack and discovers the silver, with the main action clearly articulated at the beginning.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb וַיִּפְתַּ֨ח is translated as λύσας (lusas), which means 'having loosed' or 'opened'. This choice suggests a broader interpretation of the act of opening, possibly implying a release or revelation.
This translation choice reflects the translators' intent to convey not just the physical act of opening but also the significance of what is revealed in the process.
In plain words — the whole versegenerated
Genesis 42:27 tells us that while resting for the night, one of Joseph's brothers opened his sack to get feed for his donkey and found his silver. This moment leads to a realization among the brothers about their situation, which is further explored in the following verses.
Frequently Asked Questionsgenerated
The discovery raises questions for the brothers about their treatment and the implications of returning to Egypt.
They were concerned because they had not paid for the grain, leading to fear of being accused of theft.
It shows Joseph's wisdom and the unfolding of his plan to test his brothers and ultimately reconcile with them.
This moment is pivotal as it sets the stage for the brothers' eventual return to Egypt and their confrontation with Joseph.
Reflection Questionsgenerated
- What emotions do you think the brothers felt upon discovering the silver?
- How can we relate to the feelings of confusion and fear that the brothers experienced?
- What lessons can we learn about honesty and integrity from this story?
- How does this passage encourage us to trust in God's plans during uncertain times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 42:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd as one of them opened his sack,.... According to the Targum of Jonathan and Jarchi, this was Levi; but Aben Ezra thinks it is more likely to be Reuben the firstborn, who was one, that is, the
Read John Gill on Genesis 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them.
Read Robert Jamieson on Genesis 42 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd after him the rest by his example and information did so, as is affirmed , and it is not denied here.
Read Matthew Poole on Genesis 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 42:27 And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it [was] in his sack’ s mouth.Ver. 27. To give his ass provender in the inn.] Their inns then were not so well furnished as ours are; but they were forced to carry their provender, which was a trouble.
Read John Trapp on Genesis 42 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) In the inn.—Heb., lodging-place, literally, place to pass the night. It is quite possible that on a route frequented by numerous caravans there were places where a certain amount of protection for the beasts of burden and their attendants had been provided, either by the rulers, or by benevolent people. But Joseph’s brethren would find there at most only walls and water. “The one” who opened his sack is said by tradition to have been Levi. At the end of the verse this sack is called by another name, signifying a travelling-bag, or wallet for forage. The translation of these three different words, vessel, wallet, and sack, indifferently by the last of them, has led to the absurd view…
Read Charles John Ellicott on Genesis 42 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. One of them opened his sack] From Genesis 42:35 we learn that each of the ten brethren on emptying his sack when he returned found his money in it; can we suppose that this was not discovered by them all before? It seems not; and the reason was probably this: the money was put in the mouth of the sack of one only, in the sacks of the others it was placed at or near to the bottom; hence only one discovered it on the road, the rest found it when they came to empty their sacks at their father's house. In the inn] במלון bammalon, from לן lan, to lodge, stay, remain, c. The place at which they stopped to bait or rest themselves and their asses. Our word inn gives us a false idea here…
Read AdamClarke on Genesis 42 →CambridgeThe Cambridge Bible for Schools and Colleges27–38. The Return to Canaan 27. one of them] Anticipating Genesis 42:35. Lit. “the one,” i.e. the others followed. This verse and Genesis 42:28 are from J, according to which the money is found in the sacks at their first lodging place; see Genesis 43:21. According to E, the money is found in their sacks, when they reach their home (see Genesis 42:35). A word for “sack,” ’amtâhath, a very unusual one, occurs twice in Genesis 42:27 (end), 28, and thirteen times in chs. 43, 44 (J), but not in Genesis 42:35 or elsewhere in the O.T. the lodging place] i.e. “the shelter,” or wayside quarters, where they could rest during the night. Cf. Exodus 4:24; Jeremiah 9:2. There is, perhaps, scarcely…
Read Cambridge on Genesis 42 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. The inn — îìåï, a lodging place; some sheltered and suitable place for encampment over night.
Read Daniel Denison Whedon 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
At the place where they lodged for the night, one of them opened his sack to get feed for his donkey, and he saw his silver in the mouth of the sack.
As one of them opened his sack to give his donkey food in the lodging place, he saw his money. Behold, it was in the mouth of his sack.
At the place where they lodged for the night, one of them opened his sack to get feed for his donkey, and he saw his silver in the mouth of the sack.
When one of them opened his sack to get feed for his donkey at their resting place, he saw his money in the mouth of his sack.
Tyndale line
And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack’s mouth.
And as one of them opened his sack to give his ass provender in the lodging-place, he espied his money; and, behold, it was in the mouth of his sack.
And as one of them opened his sack to give his ass provender in the lodging place, he espied his money; and, behold, it was in the mouth of his sack.
And as one of them opened his sack to give his ass provender in the inn, he espied his money: for behold, it was in his sack's mouth.
And as one of them opened his sacke for to giue his asse prouender in the ynne, he espyed his money: for lo, it was in his sackes mouth.
Strictly literal
And one of them opened his sack to give his ass food in the inn, and saw his money, and behold, it was in the mouth of his sack.
and the one openeth his sack to give provender to his ass at a lodging-place, and he seeth his money, and lo, it [is] in the mouth of his bag,
and the one opens his sack to give provender to his donkey at a lodging-place, and he sees his money, and behold, it [is] in the mouth of his bag,
And one of them opened his sack to give his ass provender in the inn: when he espied his money, for, behold, it was in the mouth of his sack.
As one of them opened his sack to give his donkey feed in the lodging place, he saw his money. Behold, it was in the opening of his sack.
From the Latin
And one of them opening his sack, to give his beast provender in the inn, saw the money in the sack’s mouth;
Simplified
On their way they stopped for the night, and one of them opened up his sack to give his donkey something to eat and saw his money there at the top of the sack.
Now at their night's resting-place one of them, opening his bag to give his ass some food, saw his money in the mouth of the bag.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree closely, differing only in one word: the Samaritan uses מספה (mispeh) instead of מִסְפּ֛וֹא (mispo), both meaning 'fodder'. The Septuagint matches 13 of the 15 words of the Masoretic Text, indicating a strong alignment in the core narrative.
וַיִּפְתַּ֨ח הָאֶחָ֜ד אֶת־ שַׂקּ֗וֹ לָתֵ֥ת מִסְפּ֛וֹא לַחֲמֹר֖וֹ בַּמָּל֑וֹן וַיַּרְא֙ אֶת־ כַּסְפּ֔וֹ וְהִנֵּה־ ה֖וּא בְּפִ֥י אַמְתַּחְתּֽוֹ׃
13 of the 15 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.
ויפתח אחד את שׂקו לתת מספה לחמרו במלון וירא את כספו והנה הוא בפי אמתחתו
1 word differs from the Masoretic Text: מספה (fodder)
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 42:27
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.
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
Art | Adj — ParticleHTd/Acfsa
wun.
See NUMBER.
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
שַׂק (saq) refers to a type of coarse cloth or sacking, often associated with mourning. It can denote both a sack used for carrying grain and sackcloth worn in times of grief or humiliation. The term is derived from a root meaning to allow liquid to pass through, indicating its mesh-like quality.
שַׂק n.m. sack, sackcloth
base
H8242 שַׂק sack, sackcloth
8242 saq sak
from 8264; properly, a mesh (as allowing a liquid to run
through), i.e. coarse loose cloth or sacking (used in mourning
and for bagging); hence, a bag (for grain,
etc.):--sack(-cloth, -clothes).
see HEBREW for 08264
שַׂק (saq) — sackcloth.
1) mesh, sackcloth, sack, sacking
1a) sack (for grain)
1b) sackcloth
1b1) worn in mourning or humiliation
1b2) same material spread out to lie on
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
מִסְפּוֹא (mispo) refers to fodder or feed for animals. It is derived from an unused root meaning to collect. The term is consistently defined across various lexicons, emphasizing its agricultural context.
מִסְפּוֹא n.m. fodder
base
H4554 מִסְפּוֹא fodder
4554 micpow' mis-po'
from an unused root meaning to collect; fodder:--provender.
מִסְפּוֹא (mis.po) — fodder.
fodder, feed
N-ms — Noun common · masculine singular absoluteHNcmsa
fod'-er.
See PROVENDER.
Fodder
Heb. belil, (Job 6:5), meaning properly a mixture or medley (Lat. farrago), “made up of various kinds of grain, as wheat, barley, vetches, and the like, all mixed together, and then sown or given to cattle” (Job 24:6, A.V. “corn,” R.V. “provender;” Isa. 30:24, provender”).
חֲמוֹר (chamor) refers to a male donkey, derived from a root meaning 'to be red' or 'dun.' The term is consistently translated as 'ass' or 'donkey' across various lexicons, indicating its specific reference to this animal in the Old Testament.
חֲמוֹר n.m. (he)-ass
base
H2543 חֲמוֹר (he)-ass
2543 chamowr kham-ore'
or (shortened) chamor {kham-ore}; from 2560; a male ass (from
its dun red):--(he)ass.
see HEBREW for 02560
חֲמוֹר (cha.mor) — donkey.
(he) ass
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3ms
מָלוֹן (malown) refers to a lodging place, such as an inn or khan, where travelers can stay. It is derived from the root meaning to lodge. The term is used in contexts related to accommodations for travelers.
מָלוֹן n.m. lodging-place, inn, khan
base
H4411 מָלוֹן lodging-place, inn, khan
4411 malown maw-lone'
from 3885; a lodgment, i.e. caravanserai or
encampment:--inn, place where...lodge, lodging (place).
see HEBREW for 03885
מָלוֹן (ma.lon) — lodging.
place of lodging, inn, khan
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
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
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HC/Tj — Conjunction · particleHC/Tj
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)
HPp3ms — PronounHPp3ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
אַמְתַּ֫חַת (amtachath) refers to a sack or flexible container, particularly for grain. It is derived from a root meaning something expansive. The term appears in Genesis 42-44, where it is used to describe a bag.
אַמְתַּ֫חַת n.f. sack, only Gn 42-44
base
H572 אַמְתַּ֫חַת sack
572 'amtachath am-takh'-ath
from 4969; properly, something expansive, i.e. a bag:--sack.
see HEBREW for 04969
אַמְתַּ֫חַת (am.ta.chat) — sack.
1) sack, flexible container (for grain)
2) (TWOT) spread out
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms