Genesis 43:34 — Word Study
WLCוַיִּשָּׂ֨א מַשְׂאֹ֜ת מֵאֵ֣ת פָּנָיו֮ אֲלֵהֶם֒ וַתֵּ֜רֶב מַשְׂאַ֧ת בִּנְיָמִ֛ן מִמַּשְׂאֹ֥ת כֻּלָּ֖ם חָמֵ֣שׁ יָד֑וֹת וַיִּשְׁתּ֥וּ וַֽיִּשְׁכְּר֖וּ עִמּֽוֹ׃
BSAWhen the portionsmasʼêth [gifts from Joseph's table] were servednâsâʼ▸ to themʼêl from Joseph’s tablepânîym Benjamin’sBinyâmîyn [son of the right hand, youngest son of Jacob] portionmasʼêth was fivechâmêsh timesyâd larger thanrâbâh▸ [exceeding, more abundant] any of the otherskôl [all the rest, every one of them] So they feastedshâthâh▸ [ate and drank freely, made merry] and drank freelyshâkar▸ [partook of wine, became cheerful, without restraint, abundantly] with [Joseph]ʻim [in his presence, together with him]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשָּׂ֨א | and someone took | Verb, Qal, sequential imperfect third person masculine singular |
| מַשְׂאֹ֜ת | portions | Noun common, feminine plural absolute |
| מֵאֵ֣ת | from with | Preposition, preposition |
| פָּנָיו֮ | face his | Noun common masculine plural construct, suffix |
| אֲלֵהֶם֒ | to them | Preposition, suffix |
| וַתֵּ֜רֶב | and it was great | Verb, Qal, sequential imperfect third person feminine singular |
| מַשְׂאַ֧ת | [the] portion of | Noun common, feminine singular construct |
| בִּנְיָמִ֛ן | Benjamin | Noun proper masculine |
| מִמַּשְׂאֹ֥ת | more than [the] portions of | Preposition, noun common feminine plural construct |
| כֻּלָּ֖ם | all of them | Noun common masculine singular construct, suffix |
| חָמֵ֣שׁ | five | Adj |
| יָד֑וֹת | hands | Noun common, both plural absolute |
| וַיִּשְׁתּ֥וּ | and they drank | Verb, Qal, sequential imperfect third person masculine plural |
| וַֽיִּשְׁכְּר֖וּ | and they became drunk | Verb, Qal, sequential imperfect third person masculine plural |
| עִמּֽוֹ׃ | with him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the portions were served to them from Joseph’s table, Benjamin’s portion was five times larger than any of the others. So they feasted and drank freely with Joseph. |
| KJV | And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry with him. |
| ASV | And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry with him. |
| YLT | and he lifteth up gifts from before him unto them, and the gift of Benjamin is five hands more than the gifts of all of them; and they drink, yea, they drink abundantly with him. |
| WEB | He sent portions to them from before him, but Benjamin’s portion was five times as much as any of theirs. They drank, and were merry with him. |
| BBE | And Joseph sent food to them from his table, but he sent five times as much to Benjamin as to any of the others. And they took wine freely with him. |
Where they part company is וַתֵּ֜רֶב — see How Translations Differ.
The verse contains multiple main clauses that detail actions taken during the meal, emphasizing the significance of the portions served.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 43:34
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 Reunion with His Brothersgenerated
Genesis 43:34 describes a moment during Joseph's reunion with his brothers, where he serves them portions from his table. This act not only demonstrates Joseph's generosity but also highlights the special treatment given to Benjamin, his youngest brother. The context shows the brothers' astonishment at being seated in order of age and receiving such lavish portions, indicating a significant moment of reconciliation and familial bonding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 11:8 | Then he said to Uriah, “Go down to your house and wash your feet.” So Uriah left the palace, and a gift from the king followed him. |
| 2 | Genesis 45:22 | He gave new garments to each of them, but to Benjamin he gave three hundred shekels of silver and five sets of clothes. |
| 3 | 1 Samuel 1:5 | But to Hannah he would give a double portion, for he loved her even though the LORD had closed her womb. |
| 4 | 1 Samuel 9:22–24 | Then Samuel took Saul and his servant, brought them into the hall, and seated them in the place of honor among those who were invited—about thirty in all. |
| 5 | Proverbs 31:6 | Give strong drink to one who is perishing, and wine to the bitter in soul. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מַשְׂאֹת, mas.'Otgenerated
The Hebrew word מַשְׂאֵת (mas'eth) refers to portions or tributes, often signifying gifts or offerings. It is derived from a root that means to raise or uplift, indicating a sense of elevation or importance associated with the portions served.
In this verse, it emphasizes the generous nature of the portions served to the brothers, particularly highlighting Benjamin's share, which was five times larger than the others. This underscores the theme of favor and abundance in Joseph's actions.
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 is וַיִּשָּׂ֨א, and someone took, which governs the action of serving portions. The structure includes a prepositional phrase indicating the source of the portions and a noun phrase describing the subject of the action.
The sentence flows with a sequence of actions: serving the portions, describing Benjamin's portion, and concluding with the brothers feasting and drinking. The order emphasizes the significance of Benjamin's larger share.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מַשְׂאֹת is rendered as μερίδας, which conveys the idea of portions or shares. This choice aligns closely with the Hebrew meaning, maintaining the emphasis on the distribution of food.
The Greek translation captures the essence of the Hebrew text, reflecting the act of generosity and the importance of the portions given to each brother.
In plain words — the whole versegenerated
Genesis 43:34 tells us that when Joseph served food to his brothers, Benjamin received a portion that was five times larger than the others. This made the meal a joyful occasion, as they celebrated together with Joseph.
Frequently Asked Questionsgenerated
It signifies Joseph's special favor towards Benjamin, highlighting the bond between them and the joy of their reunion.
Joseph served his brothers separately from the Egyptians due to cultural practices, as Egyptians found it detestable to eat with Hebrews.
The portions represent not only physical sustenance but also the restoration of family relationships and the joy of reunion.
This moment illustrates Joseph's journey from betrayal to reconciliation, emphasizing themes of forgiveness and familial love.
Reflection Questionsgenerated
- How do I show generosity and kindness to those around me, like Joseph did for Benjamin?
- In what ways can I celebrate the relationships I have with my family and friends?
- What does this passage teach about the importance of family and reconciliation?
- How can I recognize and appreciate the special moments of joy in my life?
The early church on this verse — how the Fathers read it
The early church fathers have commented on Joseph's actions, viewing them as a reflection of divine providence and reconciliation among family members.
Joseph, as I was saying, was a holy man who conquered cruelty with true piety; who was sold into Egypt not by chance but that he might supply Egypt with food and his own brothers too, who had sold him.Early Church Fathers on Genesis 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 43:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he took [and sent] messes unto there from before him,.... The several dishes were brought before him, who cut them up, and sent to everyone their part and portion, as was usual in those times and
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 BibleIt was the ancient custom of Egypt and other countries in their feasts, that either all the meat, or at least some eminent parts and parcels of it, were not promiscuously set before all the guests, but peculiarly distributed by the master of the feast to the several guests, and that differently, according to his respect and affection to them, or to their several qualities. See 9:22-24. Five times so much as any of theirs; partly, because of his nearer relation and dearer affection to him; and partly, to observe whether this would raise that envy in them towards him, which was the occasion of their malicious enterprise against himself, that he might accordingly provide for his security. Were…
Read Matthew Poole on Genesis 43 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 43:34 And he took [and sent] messes unto them from before him: but Benjamin’ s mess was five times so much as any of theirs. And they drank, and were merry with him.Ver. 34. And he took and sent messes.] So did Cyrus in Xenophon, to such as he favoured. But Benjamin’ s mess, &c.] Love will creep where it cannot go; and good blood will never belie itself. Ambrose makes it a type and token of St Paul’ s excellent parts and gifts above the rest of the apostles, &c.
Read John Trapp on Genesis 43 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) Messes.—A portion of food from that prepared for the chief is regarded in the East as a mark both of honour and friendship, and the largeness of Benjamin’s mess marked him out as the especial object of Joseph’s regard. The words literally are, “And the portion of Benjamin was great above the portions of all of them five hands,” that is, five times. It has been supposed that Joseph intended to try his brethren by this preference, and see if they were still envious. More probably it was dictated simply by his love. They drank and were merry with him.—Heb., They drank and were drunken with him. The verb is that used of Noah in Genesis 9:21, but probably the rendering in Haggai 1:6, “and…
Read Charles John Ellicott on Genesis 43 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. Benjamin's mess was five times so much as any of theirs.] Sir John Chardin observes that "in Persia, Arabia, and the Indies, there are several houses where they place several plates in large salvers, and set one of these before each person, or before two or three, according to the magnificence of each house. This is the method among the Hindoos; the dishes are not placed on the table, but messes are sent to each individual by the master of the feast or by his substitute. The great men of the state are always served by themselves, in the feasts that are made for them; and with greater profusion, their part of each kind of provision being always DOUBLE, TREBLE, or a LARGER…
Read AdamClarke on Genesis 43 →
CambridgeThe Cambridge Bible for Schools and Colleges34. he took and sent messes] R.V. marg. messes were taken. The word “mess” is used here in the sense of “portion” of food. Cf. 2 Samuel 11:8, “and there followed him a mess of meat from [marg. present from] the king.” The word “messmate” preserves the Old English use. Mess, food, Old Fr. mes (mets), Lat. missum, e.g.: “At their savoury dinner set Of herbs and other country messes.” Milton, L’Allegro, 85. five times] Lit. “five hands”; cf. Genesis 47:24. Attention has been called to the frequent use of the number “five” in Egyptian matters recorded in the O.T. Cf. Genesis 41:34, Genesis 45:22, Genesis 47:2; Genesis 47:24; Isaiah 19:18. Some have connected it with the five Egyptian planets.…
Read Cambridge on Genesis 43 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. Five times so much — This was a special mark of honour, and furnished opportunity for Joseph to observe if his brethren envied Benjamin as they once did himself.
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
When the portions were served to them from Joseph’s table, Benjamin’s portion was five times larger than any of the others. So they feasted and drank freely with Joseph.
He sent portions to them from before him, but Benjamin’s portion was five times as much as any of theirs. They drank, and were merry with him.
When the portions were served to them from Joseph’s table, Benjamin’s portion was five times larger than any of the others. So they feasted and drank freely with Joseph.
He gave them portions of the food set before him, but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk.
Tyndale line
And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry with him.
And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry with him.
And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry with him.
And he took and sent messes to them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him.
And they tooke meases from before him, and sent to them: but Beniamins mease was fiue times so much as any of theirs: and they drunke, and had of the best drinke with him.
Strictly literal
And he had portions carried to them from before him. And Benjamin's portion was five times greater than the portions of them all. And they drank, and made merry with him.
and he lifteth up gifts from before him unto them, and the gift of Benjamin is five hands more than the gifts of all of them; and they drink, yea, they drink abundantly with him.
and he lifts up gifts from before him to them, and the gift of Benjamin is five hands more than the gifts of all of them; and they drink, indeed, they drink abundantly with him.
And he sent portions unto them from before him; but Benjamin's portion exceeded the portions of all of them fivefold. And they drank, and were merry with him.
Joseph sent portions to them from the food in front of him. But Benjamin's portion was five times as much as any of his brothers. They drank and were merry with him.
From the Latin
Taking the messes which they received of him: and the greater mess came to Benjamin, so that it exceeded by five parts. And they drank, and were merry with him.
Simplified
The food was served to them from Joseph's table, and Benjamin received five times as much as anyone else. So they ate and drank plenty with him.
And Joseph sent food to them from his table, but he sent five times as much to Benjamin as to any of the others. And they took wine freely with him.
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 differ slightly, with the Samaritan using אליהם (to) and בנימים (Benjamin). However, the overall message regarding the portions served remains consistent across both texts.
וַיִּשָּׂ֨א מַשְׂאֹ֜ת מֵאֵ֣ת פָּנָיו֮ אֲלֵהֶם֒ וַתֵּ֜רֶב מַשְׂאַ֧ת בִּנְיָמִ֛ן מִמַּשְׂאֹ֥ת כֻּלָּ֖ם חָמֵ֣שׁ יָד֑וֹת וַיִּשְׁתּ֥וּ וַֽיִּשְׁכְּר֖וּ עִמּֽוֹ׃
10 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.
וישׂא משׂאת מאת פניו אליהם ותרב משׂאת בנימים ממשׂאת כלם חמשׁ ידות וישׁתו וישׁכרו עמו
2 words differ from the Masoretic Text: אליהם (to), בנימים (Benjamin)
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 43:34
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.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מַשְׂאֵת (mas'eth) encompasses meanings related to raising or uplifting, such as an uprising or burden, and can also refer to an utterance or portion. It is derived from a root meaning to raise and includes connotations of gifts or tributes. The entries indicate a range of uses, from physical elevation to metaphorical expressions like reproach.
מַשְׂאֵת n.f. uprising, utterance, burden, portion
base
H4864 מַשְׂאֵת uprising, utterance, burden, portion
4864 mas'eth mas-ayth'
from 5375; properly, (abstractly) a raising (as of the hands
in prayer), or rising (of flame); figuratively, an utterance;
concretely, a beacon (as raised); a present (as taken), mess,
or tribute; figuratively, a reproach (as a burden):--burden,
collection, sign of fire, (great) flame, gift, lifting up,
mess, oblation, reward.
see HEBREW for 05375
מַשְׂאֵת (mas.et) — tribute.
1) uprising, utterance, burden, portion, uplifting
1a) that which rises, uprising, uplifting, signal, rising
1b) utterance, oracle
1c) burden
1d) portion, present, largesse, gift, contribution, offering, tribute
N-fp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR/R — Preposition · prepositionHR/R
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…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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 | Suff — Preposition · suffixHR/Sp3mp
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
מַשְׂאֵת (mas'eth) encompasses meanings related to raising or uplifting, such as an uprising or burden, and can also refer to an utterance or portion. It is derived from a root meaning to raise and includes connotations of gifts or tributes. The entries indicate a range of uses, from physical elevation to metaphorical expressions like reproach.
מַשְׂאֵת n.f. uprising, utterance, burden, portion
base
H4864 מַשְׂאֵת uprising, utterance, burden, portion
4864 mas'eth mas-ayth'
from 5375; properly, (abstractly) a raising (as of the hands
in prayer), or rising (of flame); figuratively, an utterance;
concretely, a beacon (as raised); a present (as taken), mess,
or tribute; figuratively, a reproach (as a burden):--burden,
collection, sign of fire, (great) flame, gift, lifting up,
mess, oblation, reward.
see HEBREW for 05375
מַשְׂאֵת (mas.et) — tribute.
1) uprising, utterance, burden, portion, uplifting
1a) that which rises, uprising, uplifting, signal, rising
1b) utterance, oracle
1c) burden
1d) portion, present, largesse, gift, contribution, offering, tribute
Prep | N-fp — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word בִּנְיָמִין (i.e., *Binyamiyn*) means 'son of the right hand.' It refers primarily to Benjamin, the youngest son of Jacob and Rachel, as well as to the tribe descended from him. The entries also mention a son of Bilhan and several individuals from the time of Ezra. Notably, the name is associated with various contexts in the Old Testament.
בִּנְיָמִין n.pr.m. 166 (son of (the) right hand)—
youngest son of Jacob, so called by him, but Rachel, the mother, who died at Benjamin's birth, called בֶּן־אוֹנִ֑י (q.v.)
son of Bilhan and great-grandson of Benjamin
a Jew of Ezra's time
base
H1144 בִּנְיָמִין . youngest son of Jacob, so called by him, but Rachel, the mother, who died at Benjamin's birth, called בֶּן־אוֹנִ֑י (q.v.)
. son of Bilhan and great-grandson of Benjamin
. a Jew of Ezra's time
1144 Binyamiyn bin-yaw-mene'
from 1121 and 3225; son of (the) right hand; Binjamin,
youngest son of Jacob; also the tribe descended from him, and
its territory:--Benjamin.
see HEBREW for 01121
see HEBREW for 03225
בִּנְיָמִין (bin.ya.min) — Benjamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
father of: Bela (H1106A), Becher (H1071), Ashbel (H0788), Gera (H1617), Naaman (H5283), Ehi (H0278), Rosh (H7220), Muppim (H4649), Huppim (H2650H), Ard (H0714), Ahiram (H0297) and Jediael (H3043); also called Jamin at 1Sa.9.1,4; 22.7; 1x
§ Benjamin = "son of the right hand"
1) Jacob's and Rachel's youngest son, Joseph's full brother
2) son of Bilhan, great-grandson of Benjamin
3) a Benjamite, one of the sons of Harim, in the time of Ezra who had taken a strange wife
N-proper — Noun proper masculineHNpm
ben'-ja-min (binyamin, or binyamin; Beniaein, Beniamin):
1. The Patriarch:
The youngest of Jacob's sons. His mother Rachel died in giving him birth. As she felt death approaching she called him Benoni, "son of my sorrow." Fearing, probably, that this might bode evil for the child--for names have always preserved a peculiar significance in the East--Jacob called him Benjamin, "son of the fight hand" (Ge 35:17 ff). He alone of Jacob's sons was born in Palestine, between Bethel and Ephrath. Later in the chapter, in the general enumeration of the children born in Paddan-ar am, the writer fails to except Benjamin (Ge 35:24). Joseph was his full brother. In the history where Benjamin appears as an object of solicitude to his father and brothers, we must not forget that he was already a…
Benjamin
Son of my right hand. (1.) The younger son of Jacob by Rachel (Gen. 35:18). His birth took place at Ephrath, on the road between Bethel and Bethlehem, at a short distance from the latter place. His mother died in giving him birth, and with her last breath named him Ben-oni, son of my pain, a name which was changed by his father into Benjamin. His posterity are called Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21).
The tribe of Benjamin at the Exodus was the smallest but one (Num. 1:36, 37; Ps. 68:27). During the march its place was along with Manasseh…
(son of the right hand, fortunate). The youngest of the children of Jacob. His birth took place on the road between Bethel and Bethlehem, near the latter, B.C. 1729. His mother, Rachel, died in the act of giving him birth, naming him with her last breath Ben-oni (son of my sorrow). This was by Jacob changed into Benjamin. (Genesis 35:16,18) Until the journeys of Jacob’s sons and Jacob himself into Egypt we hear nothing of Benjamin. Nothing personal is known of him. Henceforward the history of Benjamin is the history of the tribe. A man of the tribe of Benjamin, son of bilhan, and the head of a family of warriors. (1 Chronicles 7:10) One of the "sons of Harim," an Israelite in the time of Ezra who had married a foreign wife. (Ezra…
The youngest son of Jacob and Rachel, Ge 35:16-18. Rachel died immediately after he was born, and with her last breath named him Ben-oni, the son of my sorrow; but Jacob called him Benjamin, son of my right hand. He was a great comfort to his father, who saw in him the beloved wife he had buried, and Joseph whose loss he mourned. He could hardly be persuaded to let him go with his brethren to Egypt, Ge 42:38. The tribe of Benjamin was small at first and was almost exterminated in the days of the Judges, Jud 20:1-48, but afterwards greatly increased, 2Ch 14:8 17:17. It was valiant, Ge 49:27, and "beloved of the Lord,"…
מַשְׂאֵת (mas'eth) encompasses meanings related to raising or uplifting, such as an uprising or burden, and can also refer to an utterance or portion. It is derived from a root meaning to raise and includes connotations of gifts or tributes. The entries indicate a range of uses, from physical elevation to metaphorical expressions like reproach.
מַשְׂאֵת n.f. uprising, utterance, burden, portion
base
H4864 מַשְׂאֵת uprising, utterance, burden, portion
4864 mas'eth mas-ayth'
from 5375; properly, (abstractly) a raising (as of the hands
in prayer), or rising (of flame); figuratively, an utterance;
concretely, a beacon (as raised); a present (as taken), mess,
or tribute; figuratively, a reproach (as a burden):--burden,
collection, sign of fire, (great) flame, gift, lifting up,
mess, oblation, reward.
see HEBREW for 05375
מַשְׂאֵת (mas.et) — tribute.
1) uprising, utterance, burden, portion, uplifting
1a) that which rises, uprising, uplifting, signal, rising
1b) utterance, oracle
1c) burden
1d) portion, present, largesse, gift, contribution, offering, tribute
HR/Ncfpc — Preposition · noun common feminine plural constructHR/Ncfpc
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…
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/Sp3mp
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — AdjHAcbsa
fiv (chamesh; pente).
See NUMBER.
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cp — Noun common · both plural absoluteHNcbpa
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׁכַר (shakar) is a Hebrew verb meaning to be or become drunk. It covers various forms, including making oneself or others drunk, and can also imply causing someone to be helpless. The entries indicate its use in different grammatical forms, such as Qal, Piel, Hiphil, and Hithpael, but do not provide specific verse references.
[שָׁכַר] vb. be, or become, drunk, drunken
Qal become drunken
Pi. make drunken
Hiph. id.: i.e. make princes helpless
Hithp. how long wilt thou make thyself drunken [a drunken spectacle]?
base
H7937 שָׁכַר be, or become, drunk, drunken .become drunken
. make drunken
. id.: i.e. make princes helpless
. how long wilt thou make thyself drunken [a drunken spectacle]?
7937 shakar shaw-kar'
a primitive root; to become tipsy; in a qualified sense, to
satiate with a stimulating drink or (figuratively)
influence:--(be filled with) drink (abundantly), (be, make)
drunk(-en), be merry. (Superlative of 8248.)
see HEBREW for 08248
שָׁכַר (sha.khar) — be drunk.
1) to be or become drunk or drunken, be intoxicated
1a) (Qal) to become drunken
1b)(Piel) to make drunken, cause to be drunk
1c) (Hiphil) to cause to be drunk
1d) (Hithpael) to make oneself drunk
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
Drunk
The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.
The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God’s wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To “add drunkenness to thirst” (
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHR/Sp3ms
