Genesis 44:12 — Word Study
WLCוַיְחַפֵּ֕שׂ בַּגָּד֣וֹל הֵחֵ֔ל וּבַקָּטֹ֖ן כִּלָּ֑ה וַיִּמָּצֵא֙ הַגָּבִ֔יעַ בְּאַמְתַּ֖חַת בִּנְיָמִֽן׃
BSAThe steward searchedchâphas▸ [thoroughly, beginning at the eldest] beginningchâlal■ with the oldestgâdôwl [the greatest, the eldest] and endingkâlâh■ [completing, finishing] with the youngestqâṭân [the smallest, the least] and the cupgᵉbîyaʻ [a goblet, a container] was foundmâtsâʼ▸ [discovered, attained] in Benjamin’sBinyâmîyn [son of the right hand, the youngest son of Jacob] sackʼamtachath [a bag, a flexible container]
| Greek | English | Parsing |
|---|---|---|
| וַיְחַפֵּ֕שׂ | and he searched | Verb, Piel, sequential imperfect third person masculine singular |
| בַּגָּד֣וֹל | with the old [brother] | Preposition |
| הֵחֵ֔ל | he began | Verb, Hiphil, perfect third person masculine singular |
| וּבַקָּטֹ֖ן | and with the young [brother] | Conjunction, preposition |
| כִּלָּ֑ה | he finished | Verb, Piel, perfect third person masculine singular |
| וַיִּמָּצֵא֙ | and it was found | Verb, Niphal, sequential imperfect third person masculine singular |
| הַגָּבִ֔יעַ | the cup | Particle, noun common masculine singular absolute |
| בְּאַמְתַּ֖חַת | in [the] sack of | Preposition, noun common feminine singular construct |
| בִּנְיָמִֽן׃ | Benjamin | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The steward searched, beginning with the oldest and ending with the youngest—and the cup was found in Benjamin’s sack. |
| KJV | And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin’s sack. |
| ASV | And he searched, and began at the eldest, and left off at the youngest: and the cup was found in Benjamin’s sack. |
| YLT | and he searcheth — at the eldest he hath begun, and at the youngest he hath completed — and the cup is found in the bag of Benjamin; |
| WEB | He searched, beginning with the oldest, and ending at the youngest. The cup was found in Benjamin’s sack. |
| BBE | And he made a search, starting with the oldest and ending with the youngest; and the cup was in Benjamin's bag. |
Where they part company is in the name בִּנְיָמִן — see How Translations Differ.
The structure features a main clause with two sub-clauses detailing the order of the search, followed by another main clause indicating the outcome.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָפַשׂ
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 44:12
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 — The Search for the Cupgenerated
Genesis 44:12 describes the steward's methodical search through the brothers' sacks, highlighting the tension and drama of the moment. This search reveals not only the cup but also the dynamics of guilt and innocence among the brothers, particularly focusing on Benjamin, the favored son. The search is a pivotal moment that leads to further revelations about their character and their relationship with Joseph, who they do not yet recognize.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 43:33 | They were seated before Joseph in order by age, from the firstborn to the youngest, and the men looked at one another in astonishment. |
| 2 | Genesis 44:26–32 | But we answered, ‘We cannot go down there unless our younger brother goes with us. So if our younger brother is not with us, we cannot see the man.’ |
| 3 | Genesis 42:36–38 | Their father Jacob said to them, “You have deprived me of my sons. Joseph is gone and Simeon is no more. Now you want to take Benjamin. Everything is going against me!” |
| 4 | Genesis 43:14 | May God Almighty grant you mercy before the man, that he may release your other brother along with Benjamin. As for me, if I am bereaved, I am bereaved.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חָפַשׂ, vay.cha.Pesgenerated
The verb חָפַשׂ (chaphas) means to search or seek out. It is a Piel form, indicating a thorough and intentional action, suggesting that the steward is not just casually looking but actively searching for something specific.
This word can also imply the idea of disguising oneself or being searched for, which adds layers to the narrative as the brothers face the consequences of their past actions. The use of this verb underscores the seriousness of the search and the stakes involved.
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 וַיְחַפֵּ֕שׂ (and he searched) governs the entire sentence, with several phrases detailing the manner and order of the search. The structure emphasizes the sequence of actions: beginning with the oldest and finishing with the youngest.
The sentence is complex, with multiple clauses that describe not only the action of searching but also the specific objects involved, such as the cup found in Benjamin's sack.
Septuagint Backgroundgenerated
The Septuagint translates חָפַשׂ as ἠρεύνα, which means 'to search' and carries a similar connotation of a thorough investigation. This choice aligns with the narrative's emphasis on the careful and methodical search conducted by the steward.
The use of this Greek term indicates a consistent understanding of the search's importance in both the Hebrew and Greek traditions.
In plain words — the whole versegenerated
Genesis 44:12 tells us that the steward searched the brothers' sacks, starting with the oldest and finishing with the youngest. He found the cup in Benjamin's sack, which created a tense moment for the brothers as they faced the consequences of their past actions.
Frequently Asked Questionsgenerated
The steward searched from oldest to youngest to emphasize the gravity of the situation and to build tension in the narrative, reflecting the hierarchy among the brothers.
Finding the cup in Benjamin's sack raises the stakes for the brothers, as Benjamin is favored by their father Jacob, and it tests their loyalty and character.
The search reveals underlying tensions and guilt among the brothers, as they confront the consequences of their past actions regarding Joseph.
The steward acts as an agent of Joseph, carrying out a search that not only serves a practical purpose but also reveals deeper themes of justice and reconciliation.
Reflection Questionsgenerated
- What emotions do you think the brothers felt during the search?
- How does this event reflect the themes of guilt and redemption in the story?
- In what ways does the search for the cup parallel our own searches for truth and accountability?
- What lessons can we learn about honesty and integrity from the brothers' reactions?
The early church on this verse — how the Fathers read it
Early commentators have noted the significance of this search, with insights from Ephrem the Syrian and Ambrose of Milan, who reflect on the moral lessons and deeper meanings behind the steward's actions.
The brothers did not know what to say; they found it impossible not to put the blame on Benjamin because the cup had come out from his sack,Early Church Fathers on Genesis 44 →
The sacks of the brothers are first examined according to the order of age of each brother. God’s Scripture is teaching you a moral lesson. Previously they sat at the banquet in Joseph’s presence in order of age from the firstborn.Early Church Fathers on Genesis 44 →
Christ finds this money in us which he has himself given us. We possess the money of nature; we also possess the money of grace. Nature is the work of the Creator, grace the gift of the Redeemer.Early Church Fathers on Genesis 44 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 44:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he searched,.... To the bottom of them, not content to look into the mouth of them being opened, but rummaged them, and searched deeply into them to find the cup, which was the thing charged upon
Read John Gill on Genesis 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, the money, which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord's house silver or gold? No JFB commentary on these verses.
Read Robert Jamieson on Genesis 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBegan at the eldest, to take off all their suspicion of his fraud. The cup was found in Benjamin’ s sack. He found doubtless the money there, but he accused them not about that matter, both because they had an answer ready to that charge from his own mouth, , and because the greater crime, the stealing of the cup which Joseph so much prized and used, might seem to extinguish the less, or at least cause him to neglect it.
Read Matthew Poole on Genesis 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 44:12 And he searched, [and] began at the eldest, and left at the youngest: and the cup was found in Benjamin’ s sack.Ver. 12. And he searched, and began at the eldest.] The better to avoid suspicion, for he knew well enough where to find the cup. So Jonadab, Amnon’ s carnal friend but spiritual enemy, could tell David that not all the king’ s sons, as the report ran, but Amnon only was slain by Absalom. The devil also when he hath conveyed his cups into our sacks, his goods into our houses, - as the Russians use to deal by their enemies, and then accuse them of theft, - his injections into our hearts, if we fancy them never so little, will accuse us to God, and claim both them and…
Read John Trapp on Genesis 44 →CambridgeThe Cambridge Bible for Schools and Colleges12. searched] There is no mention of the money in the sacks’ mouths (Genesis 44:1). The interest centres on the cup. That the search is made in order of age is a dramatic touch adding to the excitement of the scene described, and probably carried out by the directions of Joseph himself, as if it might be assumed that the youngest was the least likely to be the thief. Cf. Genesis 43:33.
Read Cambridge on Genesis 44 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The steward searched, beginning with the oldest and ending with the youngest—and the cup was found in Benjamin’s sack.
He searched, beginning with the oldest, and ending at the youngest. The cup was found in Benjamin’s sack.
The steward searched, beginning with the oldest and ending with the youngest—and the cup was found in Benjamin’s sack.
Then the man searched. He began with the oldest and finished with the youngest. The cup was found in Benjamin’s sack!
Tyndale line
And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin’s sack.
And he searched, and began at the eldest, and left off at the youngest: and the cup was found in Benjamin’s sack.
And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin’s sack.
And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin's sack.
And he searched, and began at the eldest and left at the yongest: and the cuppe was found in Beniamins sacke.
Strictly literal
And he searched carefully: he began at the eldest, and ended at the youngest; and the cup was found in Benjamin's sack.
and he searcheth — at the eldest he hath begun, and at the youngest he hath completed — and the cup is found in the bag of Benjamin;
and he searches—at the eldest he has begun, and at the youngest he has completed—and the cup is found in the bag of Benjamin;
And he searched, at the eldest he began, and at the youngest he left off; and the cup was found in Benjamin's sack.
The steward searched. He began with the oldest and finished with the youngest, and the cup was found in Benjamin's sack.
From the Latin
Which when he had searched, beginning at the eldest and ending at the youngest, he found the cup in Benjamin’s sack.
Simplified
The household supervisor searched the sacks, beginning with the oldest and working his way down to the youngest. The cup was found in Benjamin's sack.
And he made a search, starting with the oldest and ending with the youngest; and the cup was in Benjamin's 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 Septuagint agree closely, with eight of the nine words matched. The Samaritan Pentateuch differs in one word, using בנימים instead of בִּנְיָמִן, but the overall meaning remains consistent across these texts.
וַיְחַפֵּ֕שׂ בַּגָּד֣וֹל הֵחֵ֔ל וּבַקָּטֹ֖ן כִּלָּ֑ה וַיִּמָּצֵא֙ הַגָּבִ֔יעַ בְּאַמְתַּ֖חַת בִּנְיָמִֽן׃
8 of the 9 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.
ויחפשׂ בגדול החל ובקטן כלה וימצא הגביע באמתחת בנימים
1 word differs from the Masoretic Text: 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 44:12
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.
חָפַשׂ (chaphas) is a Hebrew verb meaning to search or seek out. It can also imply disguising oneself or being searched for. The word has various forms, including Qal (to search), Niphal (to be searched out), and Hithpael (to disguise oneself). It encompasses a range of meanings related to searching, testing, and exposure.
[חָפַשׂ] vb. search
Qal search, search out
search for
= think out, devise
search = test
Niph. searched out = exposed and plundered
Pi.
search through
search for
Pu. be searched for = be hidden
Hithp. disguise oneself (lit. let oneself be searched for)
base
H2664 [חָפַשׂ] search
2664 chaphas khaw-fas'
a primitive root; to seek; causatively, to conceal oneself
(i.e. let be sought), or mask:--change, (make) diligent
(search), disquise self, hide, search (for, out).
חָפַשׂ (cha.pha.s) — to search.
1) to search, search for, to search out, disguise oneself
1a) (Qal)
1a1) to search for
1a2) to think out, devise
1a3) to search, test
1b) (Niphal) to be searched out, be exposed
1c) (Piel) to search, search through, search for
1d) (Pual) to be searched for, be sought out
1e) (Hithpael)
1e1) to disguise oneself
1e2) to let oneself be searched for
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Prep | Adj — PrepositionHRd/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
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
קָטָן (qatan) means small, young, or unimportant. It can refer to size, quantity, or age, and is often used to describe something insignificant. The entries indicate that it is a diminutive form, with variations in spelling. The lexicons highlight its meanings consistently, without significant disagreement.
קָטָן adj. small, young, unimportant
base
קָטֹן 64 adj. small, insignificant
base
H6996a קָטָן small, young, unimportant H6996b קָטֹן small, insignificant
6996 qatan kaw-tawn'
or qaton {kaw-tone'}; from 6962; abbreviated, i.e.
diminutive, literally (in quantity, size or number) or
figuratively (in age or importance):--least, less(-er),
little (one), small(-est, one, quantity, thing),
young(-er, -est).
see HEBREW for 06962
קָטָן (qa.tan) — small.
young, small, unimportant
Another spelling of qa.ton (קָטֹן ": small" H6996B)
קָטֹן (qa.ton) — small.
: small
small, insignificant
קָטֹן (qa.ton) — small: young.
: young
small, insignificant
A sub-meaning of qa.ton (קָטֹן ": small" H6996B)
Conj | Prep | Adj — Conjunction · prepositionHC/Rd/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
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
גָּבִיעַ (gbiya`) refers to a cup or bowl, derived from an unused root meaning to be convex. It can also denote a goblet or, by analogy, the calyx of a flower. The entries consistently describe this word as related to vessels used for holding liquids.
גָּבִיעַ n.m. cup, bowl
base
H1375 גָּבִיעַ cup, bowl
1375 gbiya` gheb-ee'-ah
from an unused root (meaning to be convex); a goblet; by
analogy, the calyx of a flower:--house, cup, pot.
גָּבִיעַ (ge.vi.a) — cup.
cup, bowl
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(Most frequently, koc; four other words in one passage each; poterion): A vessel for drinking from, of a variety of material (gold, silver, earthenware), patterns (Es 1:7) and elaboration.
Figurative: By ordinary figure of speech, put sometimes for the contents of the cup, namely, for that which is drunk (Mt 26:39). In both Old Testament and New Testament applied figuratively to that which is portioned out, and of which one is to partake; most frequently used of what is sorrowful, as God's judgments, His wrath, afflictions, etc. (Ps 11:6; 75:8; Isa 51:17; Re 14:10). In a similar sense, used by Christ concerning the…
Cup
A wine-cup (Gen. 40:11, 21), various forms of which are found on Assyrian and Egyptian monuments. All Solomon’s drinking vessels were of gold (1 Kings 10: 21). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (Rev. 17:4).
The art of divining by means of a cup was practiced in Egypt (Gen. 44:2-17), and in the East generally.
The “cup of salvation” (Ps. 116:13) is the cup of thanksgiving for the great salvation. The “cup of consolation” (Jer. 16:7) refers to the custom of friends sending viands and wine to console relatives in mourning (
The cups of the Jews, whether of metal or earthenware, were possibly borrowed, in point of shape and design, from Egypt and from the Phoenicians, who were celebrated in that branch of workmanship. Egyptian cups were of various shapes, either with handles or without them. In Solomon’s time all his drinking vessels were of gold, none of silver. (1 Kings 10:21) Babylon is compared to a golden cup. (Jeremiah 51:7) The great laver, or "sea," was made with a rim like the rim of a cup (cos), with flowers of lilies," (1 Kings 7:26) a form which the Persepolitan cups resemble. The cups of the New Testament were often no doubt formed on Greek and Roman models. They were sometimes of gold. (
This word is taken in Scripture both in a proper and in a figurative sense. In a proper sense, it signifies a common cup, of horn, or some precious metal, Ge 40:13 44:2 1Ki 7:26, such as is used for drinking out of at meals; or a cup of ceremony, used at solemn and religious meals-as at the Passover, when the father of the family pronounced certain blessings over the cup, and having tasted it, passed it round to the company and his whole family, who partook of it, 1Co 10:16. In a figurative sense, a cup is spoken of as filled with the portion given to one by divine providence, Ps 11:6 16:5; with the blessings of life and of grace,
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
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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,"…