Genesis 43:33 — Word Study
WLCוַיֵּשְׁב֣וּ לְפָנָ֔יו הַבְּכֹר֙ כִּבְכֹ֣רָת֔וֹ וְהַצָּעִ֖יר כִּצְעִרָת֑וֹ וַיִּתְמְה֥וּ הָאֲנָשִׁ֖ים אִ֥ישׁ אֶל־ רֵעֵֽהוּ׃
BSAThey were seatedyâshab▸ [in order, according to their birthright] before [Joseph]pânîym [in his presence, face to face] in order by agebᵉkôwrâh [from the oldest to the youngest] from the firstbornbᵉkôwr to the youngesttsâʻîyr looked atʼêl oneʼîysh anotherrêaʻ [in wonder, marvelled] in astonishmenttâmahh▸ [amazed, stunned]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּשְׁב֣וּ | and they sat down | Verb, Qal, sequential imperfect third person masculine plural |
| לְפָנָ֔יו | before him | Preposition, noun common masculine plural construct, suffix |
| הַבְּכֹר֙ | the firstborn | Particle, noun common masculine singular absolute |
| כִּבְכֹ֣רָת֔וֹ | according to birthright his | Preposition, noun common feminine singular construct, suffix |
| וְהַצָּעִ֖יר | and the young [brother] | Conjunction, particle |
| כִּצְעִרָת֑וֹ | according to youth his | Preposition, noun common feminine singular construct, suffix |
| וַיִּתְמְה֥וּ | and they looked in astonishment | Verb, Qal, sequential imperfect third person masculine plural |
| הָאֲנָשִׁ֖ים | the men | Particle, noun common masculine plural absolute |
| אִ֥ישׁ | each | Noun common, masculine singular absolute |
| אֶל־ | to | Preposition |
| רֵעֵֽהוּ׃ | neighbor his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They were seated before Joseph in order by age, from the firstborn to the youngest, and the men looked at one another in astonishment. |
| KJV | And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another. |
| ASV | And they sat before him, the first-born according to his birthright, and the youngest according to his youth: and the men marvelled one with another. |
| YLT | And they sit before him, the first-born according to his birthright, and the young one according to his youth, and the men wonder one at another; |
| WEB | They sat before him, the firstborn according to his birthright, and the youngest according to his youth, and the men marveled with one another. |
| BBE | And they were all given their seats before him in order of birth, from the oldest to the youngest: so that they were looking at one another in wonder. |
Where they part company is in the expression of astonishment — see How Translations Differ.
The sentence is structured around two main clauses connected by 'and', with additional phrases providing context and detail.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 43:33
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 Before Himgenerated
Genesis 43:33 describes how Joseph's brothers were seated in front of him according to their birth order, from the firstborn to the youngest. This arrangement surprised them, leading to their astonishment as they looked at one another. This moment highlights the tension and drama in Joseph's interactions with his brothers, who did not recognize him.
Cross References
The Key Word — יָשַׁב, vai.ye.she.Vugenerated
The verb יָשַׁב (yashab) means to sit or dwell. It suggests not just a physical act of sitting but also implies a sense of permanence or presence. The parsing indicates that this is a sequential imperfect verb in the third person masculine plural, meaning 'they sat down' in a continuous or ongoing sense.
In this verse, it emphasizes the act of the brothers taking their places before Joseph, which is significant given the context of their earlier actions towards him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the sentence is יָשְׁב֣וּ, they sat down, which governs the whole clause. The structure includes a prepositional phrase indicating the location of the action (before Joseph), followed by a noun phrase that specifies the order of seating (the firstborn according to his birthright and the youngest according to his youth).
The second verb וַיִּתְמְה֥וּ, they looked in astonishment, provides a reaction to the seating arrangement, emphasizing the emotional impact of the scene.
Septuagint Backgroundgenerated
The Septuagint translates יָשַׁב as ἐκάθισαν (ekathisan), meaning 'they sat down'. This choice aligns closely with the Hebrew meaning, emphasizing the act of sitting.
The Greek word ἐχίσταντο (echistanton) for the astonishment reflects a similar emotional response, indicating that the brothers were indeed amazed, paralleling the Hebrew verb.
In plain words — the whole versegenerated
Genesis 43:33 tells us that Joseph's brothers were seated in front of him according to their ages, from the firstborn to the youngest. This arrangement surprised them, and they looked at each other in astonishment, reflecting their shock at the situation.
Frequently Asked Questionsgenerated
This indicates that Joseph arranged his brothers according to their birth order, which would have been unexpected and significant given their past actions.
Their astonishment likely stemmed from the recognition of their birth order and the realization of Joseph's knowledge about them, which they did not expect.
The seating arrangement emphasizes Joseph's authority and knowledge, as well as the dynamics of their family relationships.
This moment builds tension in the story, highlighting the brothers' guilt and Joseph's position of power, setting the stage for future revelations.
Reflection Questionsgenerated
- How do the actions of Joseph reflect his understanding of family dynamics?
- What emotions do you think the brothers felt in this moment, and why?
- How can we see the theme of recognition and identity in this passage?
- In what ways might this scene relate to our own experiences of surprise in relationships?
The early church on this verse — how the Fathers read it
Ephrem the Syrian comments on this moment, highlighting the significance of the seating arrangement in relation to Joseph's authority and the brothers' status.
Joseph began to make his brothers sit down as if around his [divining] cup; the elder according to his status as elder and the youngest according to his youth.Early Church Fathers on Genesis 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 43:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they sat before him,.... At a table, so placed that they were in his sight, and he had a full view of them: the firstborn according to his birthright, and the youngest according to his youth;
Read John Gill on Genesis 43 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there.
Read Robert Jamieson on Genesis 43 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe youngest according to his youth; being so placed either by Joseph’ s appointment; or rather by their own choice, and according to their custom; by which the elder, though the handmaidens’ children, took place of the younger, who by that order were taught what veneration they owe to the aged, and how great a sin it is, though very customary, in young men to despise those whom they should reverence. The men, not the Egyptians, but the Hebrews, the men last spoken of, marvelled; either at the matter and manner of the feasts and entertainments of the Egyptians; or rather, at the singular honour which Joseph did to them above all others, the reason whereof they could not conceive, and…
Read Matthew Poole on Genesis 43 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 43:33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another. Ver 33. And they sat before him, &c.] He marshalled them in their right rank and degree; and this amazed them. He made them an absolute feast, such as Varro describes with these conditions; Si belli conveniant homines, si temporis sit habita ratio, si locus sit non ingratus, si non negligens apparatus. This feast is of that sort in use among the Romans, that were called χαριστια, to which were invited none but kinsfolks, to continue love and seek reconciliation where had been any breach. In Veter. Fragm. Val. Max., lib. ii. cap. 1.
Read John Trapp on Genesis 43 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) They sat.—The Egyptians are always represented on the monuments as sitting at their meals. For the Hebrew custom see Note on Genesis 27:19. The brethren, on finding themselves placed according to their age, must have supposed that Joseph possessed powers of divination, especially as the giving of due precedence was and is looked upon in the East as a matter of high importance.
Read Charles John Ellicott on Genesis 43 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. The first-born according to his birthright] This must greatly astonish these brethren, to find themselves treated with so much ceremony, and at the same time with so much discernment of their respective ages.
Read AdamClarke on Genesis 43 →
CambridgeThe Cambridge Bible for Schools and Colleges33. marvelled] The men were mystified by their arrangement in order of birth. It suggested magic. It was one of the uncanny things that they could not account for.
Read Cambridge on Genesis 43 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible33. According to his birthright — Well might the men marvel at being arranged at the table thus according to their ages.
Read Daniel Denison Whedon on Genesis 43 →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
They were seated before Joseph in order by age, from the firstborn to the youngest, and the men looked at one another in astonishment.
They sat before him, the firstborn according to his birthright, and the youngest according to his youth, and the men marveled with one another.
They were seated before Joseph in order by age, from the firstborn to the youngest, and the men looked at one another in astonishment.
They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. The men looked at each other in astonishment.
Tyndale line
And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another.
And they sat before him, the first-born according to his birthright, and the youngest according to his youth: and the men marvelled one with another.
And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marveled one with another.
And they sat before him, the first-born according to his birth-right, and the youngest according to his youth: and the men wondered one at another.
So they sate before him: the eldest according vnto his age, and the yongest according vnto his youth. and the men marueiled among themselues.
Strictly literal
And they sat before him, the firstborn according to his birthright, and the youngest according to his youth; and the men marvelled one at another.
And they sit before him, the first-born according to his birthright, and the young one according to his youth, and the men wonder one at another;
And they sit before him, the firstborn according to his birthright, and the young one according to his youth, and the men wonder one at another;
And they sat before him, the first-born according to his prior birth, and the youngest according to his youth; and the men marveled one at the other.
The brothers sat before him, the firstborn according to his birthright, and the youngest according to his youth. The men were astonished together.
From the Latin
They sat before him, the firstborn according to his birthright, and the youngest according to his age. And they wondered very much:
Simplified
The brothers had been seated in front of him in order by age, from the firstborn, the oldest, down to the youngest, and they looked at each other in complete surprise.
And they were all given their seats before him in order of birth, from the oldest to the youngest: so that they were looking at one another in wonder.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all words matched. However, the Samaritan Pentateuch differs in four words, particularly in the terms for 'firstborn' and 'youth', which highlight the significance of birth order.
וַיֵּשְׁב֣וּ לְפָנָ֔יו הַבְּכֹר֙ כִּבְכֹ֣רָת֔וֹ וְהַצָּעִ֖יר כִּצְעִרָת֑וֹ וַיִּתְמְה֥וּ הָאֲנָשִׁ֖ים אִ֥ישׁ אֶל־ רֵעֵֽהוּ׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וישׁבו לפניו הבכור כבכירתו והצעיר כצעירתו ויתמהו האנשׁים אישׁ על רעהו
4 words differ from the Masoretic Text: בכור (first-born), בכירתו (right of first-born), צעירתו (youth), על (upon)
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 43:33
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.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Under the law, in memory of the exodus (when the first-born of the Egyptians were slain), the eldest son was regarded as devoted to God, and was in very case to be redeemed by an offering not exceeding five shekels, within one month from birth. If he died before the expiration of thirty days, the Jewish doctors held the father excused, but liable to the payment if he outlived that time. (Exodus 13:12-15,16; Leviticus 27:6) The eldest son received a double portion of the father’s inheritance, (21:17) but not of the mother’s. Under the monarchy the eldest son usually, but no always, as appears in the case of Solomon, succeeded his father in the kingdom. (1 Kings 1:30; 2:22) The male first-born of animals was also devoted to God.…
This phrase is not always to be understood literally; it is sometimes taken for the prime, most excellent, most distinguished of things, Ps 89:27 Ro 8:29 Heb 1:4-6. Thus Jesus Christ is "the firstborn of every creature," Col 1:15, inasmuch as he was the "Only begotten" of the Father before any creature was produced. He is "the firstborn from the dead," Col 1:18, because he is the beginning, and the author of the resurrection of all who die in faith.
After the destroying angel had slain the firstborn of the Egyptians, God ordained that all the Jewish firstborn, both of men and of beasts for service, should be consecrated to…
→ Of man and beast, reserved to himself by God Ex 13:2,12-16; 22:29,30; 34:19,20; Le 27:26; Nu 3:13; 8:17,18; De 15:19-23; Ne 10:36
→ Redemption of Ex 13:13; 34:20; Le 27:27; Nu 3:40-51; 18:15-17
→ Levites taken instead of firstborn of the families of Israel Nu 3:12,40-45; 8:16-18
בְּכֹרָה (bekorah) refers to the right of the firstborn, encompassing both the firstborn of humans and animals. It signifies the concept of primogeniture or birthright. The term is derived from the feminine form of another Hebrew word related to firstlings, indicating its use in contexts discussing inheritance and familial rights.
בְּכֹרָה n.f. right of first-born
base
H1062 בְּכֹרָה right of firstborn
1062 bkowrah bek-o-raw'
or (short) bkorah {bek-o-raw'}; feminine of 1060; the
firstling of man or beast; abstractly
primogeniture:--birthright, firstborn(-ling).
see HEBREW for 01060
בְּכֹרָה (be.kho.rah) — birthright.
birthright, primogeniture, right of the first-born
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
צָעִיר (tsa`iyr) means little, insignificant, or young. It can refer to something that is small in size or number, as well as to youth or lower status. The entries consistently emphasize its meanings related to size and age, but do not indicate any significant disagreement among lexicons.
צָעִיר adj. little, insignificant, young
base
H6810 צָעִיר little, insignificant, young
6810 tsa`iyr tsaw-eer'
or tsanowr {tsaw-ore'}; from 6819; little; (in number) few;
(in age) young, (in value) ignoble:--least, little (one),
small (one), + young(-er, -est).
see HEBREW for 06819
צָעִיר (tsa.ir) — little.
1) little, insignificant, young
1a) little, insignificant
1b) insignificant, mean
1c) young, younger, youngest
Conj | Art | Adj — Conjunction · particleHC/Td/Aamsa
bruth'-er ('ach; adelphos = kin by birth, from the same parents or parent): Used extensively in both Old Testament and New Testament of other relations and relationships, and expanding under Christ's teaching to include the universal brotherhood of man. Chiefly employed in the natural sense, as of Cain and Abel (Ge 4:8); of Joseph and his brethren (Ge 42:3); of Peter and Andrew, of James and John (Mt 10:2). Of other relationships:
(1) Abram's nephew, Lot, is termed "brother" (Ge 14:14);
(2) Moses' fellow-countrymen are "brethren" (Ex 2:11; Ac 3:22; compare
Brother
(1.) In the natural and common sense (Matt. 1:2; Luke 3:1, 19).
(2.) A near relation, a cousin (Gen. 13:8; 14:16; Matt. 12:46; John 7:3; Acts 1:14; Gal. 1:19).
(3.) Simply a fellow-countryman (Matt. 5:47; Acts 3:22; Heb. 7:5).
The Hebrew word is used in various senses in the Old Testament, as, Any kinsman, and not a mere brother; e.g. nephew, (Genesis 13:8; 14:16) husband, (Solomon 4:9) One of the same tribe. (2 Samuel 19:13) Of the same people, (Exodus 2:11) or even of a cognate people. (Numbers 20:14) An ally. (Amos 1:9) Any friend, (Job 5:15) One of the same office. (1 Kings 9:13) A fellow man. (Leviticus 19:17) Metaphorically of any similarity, as in (
Signifies in Scripture the son of the same parent or parents, Mt 1:2 Lu 6:14; a cousin or near kinsman, Ge 13:8 14:16 Joh 7:3 Ac 1:14; one of the same stock or country, Mt 5:47 Ac 3:22 Heb 7:5; a fellow-man, and equal, Mt 5:23 7:3; one beloved, 2Sa 1:26; Christians, as sons of God, Ac 9:30 11:29. In
[צְעִירָה] n.f. youth
base
H6812 [צְעִירָה] youth
6812 ts`iyrah tseh-ee-raw'
feminine of 6810; smallness (of age), i.e.
juvenility:--youth.
see HEBREW for 06810
צְעִירָה (tse.i.rah) — youth.
youth
HR/Ncfsc/Sp3ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
תָּמַהּ (tamah) is a Hebrew verb meaning to be astounded or dumbfounded. It has a primitive root form and encompasses the idea of being amazed or astonished, with a specific usage in the Hithpael form indicating mutual astonishment. The entries consistently highlight its emotional impact, emphasizing a sense of wonder or consternation.
[תָּמַהּ] vb. be astounded, dumbfounded
Qal be astounded
Hithp. + Qal lit. astonish yourselves, be astounded
base
H8539 [תָּמַהּ] be astounded, dumbfounded
8539 tamahh taw-mah'
a primitive root; to be in consternation:--be amazed, be
astonished, marvel(-lously), wonder.
תָּמַהּ (ta.mah) — to astounded.
1) to be astounded, be stunned, be amazed, be dumbfounded
1a) (Qal) to be astounded
1b)(Hithpael) to astonish yourself, be astounded, be astonished at one another
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
as-ton'-ish-ment: Amazement; mental surprise, excitement, wonder; often the cause of the startled emotion, as in De 28:37: "Thou shall become an astonishment." The chosen people, visited with calamities for idolatry would become a source of amazement to all nations (Jer 25:9,11,18); Solomon's' lofty and beautiful temple would be "an astonishment" (2Ch 7:21 the King James Version). For original terms and fuller study see ASTONISHED.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
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)
Art | N-mp — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
