Genesis 44:4 — Word Study
WLCהֵ֠ם יָֽצְא֣וּ אֶת־ הָעִיר֮ לֹ֣א הִרְחִיקוּ֒ וְיוֹסֵ֤ף אָמַר֙ לַֽאֲשֶׁ֣ר עַל־ בֵּית֔וֹ ק֥וּם רְדֹ֖ף אַחֲרֵ֣י הָֽאֲנָשִׁ֑ים וְהִשַּׂגְתָּם֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם לָ֛מָּה שִׁלַּמְתֶּ֥ם רָעָ֖ה תַּ֥חַת טוֹבָֽה׃
BSA◂Theyhêm had notlôʼ goneyâtsâʼ■ farrâchaq■ [a short distance, hardly departed] from the cityʻîyr [a place of dwelling, a town] ◂when JosephYôwçêph [Jehovah has added, a name given to several Israelites] toldʼâmar■ his stewardʼăsher [the servant in charge of his house] Pursuerâdaph [to chase, follow after] at onceqûwm [immediately, without delay] and when you overtake themnâsag [reach, catch up to] askʼâmar [say, speak to] Whymâh have you repaidshâlam■ [rewarded, given back] goodṭôwb [pleasant, beneficial] with evilraʻ [bad, morally wrong, harmful, in return for the good done to you]
| Greek | English | Parsing |
|---|---|---|
| הֵ֠ם | they | Pronoun |
| יָֽצְא֣וּ | they came out | Verb, Qal, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| הָעִיר֮ | the city | Particle, noun common feminine singular absolute |
| לֹ֣א | not | Particle |
| הִרְחִיקוּ֒ | they had gone far | Verb, Hiphil, perfect third person common plural |
| וְיוֹסֵ֤ף | and Joseph | Conjunction, noun proper masculine |
| אָמַר֙ | he said | Verb, Qal, perfect third person masculine singular |
| לַֽאֲשֶׁ֣ר | to [the one] who | Preposition, particle |
| עַל־ | [was] over | Preposition |
| בֵּית֔וֹ | household his | Noun common masculine singular construct, suffix |
| ק֥וּם | arise | Verb, Qal, imperative second person masculine singular |
| רְדֹ֖ף | pursue | Verb, Qal, imperative second person masculine singular |
| אַחֲרֵ֣י | after | |
| הָֽאֲנָשִׁ֑ים | the men | Particle, noun common masculine plural absolute |
| וְהִשַּׂגְתָּם֙ | and you will overtake them | Verb hiphil sequential perfect second person masculine singular, suffix |
| וְאָמַרְתָּ֣ | and you will say | Verb, Qal, sequential perfect second person masculine singular |
| אֲלֵהֶ֔ם | to them | Preposition, suffix |
| לָ֛מָּה | why? | Preposition, pronoun |
| שִׁלַּמְתֶּ֥ם | have you repaid | Verb, Piel, perfect second person masculine plural |
| רָעָ֖ה | evil | Noun common, feminine singular absolute |
| תַּ֥חַת | for | Noun common, masculine singular construct |
| טוֹבָֽה׃ | good | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They had not gone far from the city when Joseph told his steward, “Pursue the men at once, and when you overtake them, ask, ‘Why have you repaid good with evil? |
| KJV | And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good? |
| ASV | And when they were gone out of the city, and were not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good? |
| YLT | they have gone out of the city — they have not gone far off — and Joseph hath said to him who [is] over his house, 'Rise, pursue after the men; and thou hast overtaken them, and thou hast said unto them, Why have ye recompensed evil for good? |
| WEB | When they had gone out of the city, and were not yet far off, Joseph said to his steward, “Up, follow after the men. When you overtake them, ask them, ‘Why have you rewarded evil for good? |
| BBE | And when they had gone only a little way out of the town, Joseph said to the servant who was over his house, Go after them; and when you overtake them, say to them, Why have you done evil in reward for good? |
Where they part company is in the translation of רָעָה — see How Translations Differ.
The structure features a main clause followed by several subordinate clauses that elaborate on Joseph's command.



4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectהֵם
verbיָצָא
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 44:4
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 Pursuit of the Brothersgenerated
Genesis 44:4 describes a critical moment when Joseph, after having concealed his identity from his brothers, commands his steward to chase after them. This incident follows the brothers' departure from the city and highlights Joseph's concern regarding their actions. The narrative builds tension as the steward is instructed to confront them about their repayment of good with evil, reflecting the moral complexities of their situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 2:16 | Now when all the fighting men among the people had died, |
| 2 | 1 Samuel 24:17 | and said to David, “You are more righteous than I, for you have rewarded me with good, though I have rewarded you with evil. |
| 3 | 2 Chronicles 20:11 | See how they are repaying us by coming to drive us out of the possession that You gave us as an inheritance. |
| 4 | Psalm 35:12 | They repay me evil for good, to the bereavement of my soul. |
| 5 | Psalm 109:5 | They repay me evil for good, and hatred for my love. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שִׁלַּמְתֶּם, shi.lam.Temgenerated
The verb שִׁלַּם (shalam) means 'to repay' or 'to make amends.' It is a Piel form, indicating a completed action done by the subject towards an object, in this case, the brothers' actions towards Joseph. The word encompasses the idea of recompense, suggesting a moral obligation to return what was given.
In this context, it emphasizes the gravity of the brothers' actions, as they are questioned about why they have repaid Joseph's kindness with wrongdoing. This highlights the theme of justice and accountability in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verb שִׁלַּמְתֶּם is translated as have you repaid, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb אָמַר, he said, governs the entire sentence, with several phrases and clauses providing details about the action and context. The structure emphasizes Joseph's command and the urgency of the situation.
The sentence begins with the subjects and actions clearly outlined, followed by the imperative commands directed at the steward. This structure highlights the immediacy of Joseph's instructions as he seeks to address the actions of the departing men.
Septuagint Backgroundgenerated
In the Septuagint, the verb שִׁלַּם is rendered as ἀνταπεδώκατε, which conveys a similar sense of recompense but may imply an exchange or return that carries a deeper relational context. This choice reflects the translators' understanding of the moral implications of the brothers' actions.
The Greek term emphasizes the relational aspect of repayment, suggesting that Joseph is not only concerned with the act itself but also with the underlying relationships and responsibilities involved.
In plain words — the whole versegenerated
Genesis 44:4 tells us that after the brothers left the city, Joseph instructed his steward to chase after them. He wanted to confront them about why they had repaid his kindness with evil. This moment is crucial as it sets the stage for the unfolding drama of reconciliation and accountability.
Frequently Asked Questionsgenerated
Joseph is questioning the moral implications of their actions, highlighting the betrayal of trust and kindness they showed towards him.
The steward acts on Joseph's orders to ensure that the brothers are confronted about their wrongdoing, emphasizing Joseph's desire for justice.
Joseph's response reflects themes of forgiveness and the complexity of relationships, showing that accountability is necessary for healing.
This moment is pivotal in Joseph's journey towards reconciliation with his brothers, illustrating the tension between justice and mercy.
Reflection Questionsgenerated
- How do I respond when I feel wronged by others, and what does that say about my character?
- In what ways can I seek reconciliation with those I have conflicts with?
- What lessons about accountability can I apply to my own life?
- How do I understand the balance between justice and mercy in my relationships?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Genesis 44:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[And] when they were gone out of the city, [and] not [yet] far off,.... Which perhaps was Tanis, the Zoan of the Scriptures; see Ezekiel 30:14, margin; Joseph said unto his steward, up, follow after
Read John Gill on Genesis 44 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?
Read Robert Jamieson on Genesis 44 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 44:4 [And] when they were gone out of the city, [and] not [yet] far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?Ver. 4. Wherefore have ye rewarded evil for good?] This, blind nature saw to be the sum of all sins. Ingratum dixeris, omnia dixeris. Some vices are such as nature smiles upon, though frowned at by divine justice; not so this. Hercules is much condemned by the heathens for killing his schoolmaster Linus; Alexander, for doing the like by his friend Clitus; Nero, by his tutor Seneca: Muleasses, king of Tunis, is cried out on, for torturing to death the Manifet and…
Read John Trapp on Genesis 44 →
CambridgeThe Cambridge Bible for Schools and Colleges4. the city] The name of the city is most unfortunately not given. Memphis would be suitable: cf. Genesis 45:10. The moment of the men’s arrest is well timed. Everything had gone off well. They had got their corn; they had been acquitted of any complicity in the return of the money; they had been hospitably treated by the “lord”; they were well on their way homeward. Wherefore have ye rewarded] The guilt of Joseph’s brethren is presented in an ascending scale of enormity: (1) it was theft; (2) by guests from their host’s table; (3) of an article of special sanctity. The LXX, in order to supply the connexion between Genesis 44:4-5, inserts at the end of Gen 44:4…
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
They had not gone far from the city when Joseph told his steward, “Pursue the men at once, and when you overtake them, ask, ‘Why have you repaid good with evil?
When they had gone out of the city, and were not yet far off, Joseph said to his steward, “Up, follow after the men. When you overtake them, ask them, ‘Why have you rewarded evil for good?
They had not gone far from the city when Joseph told his steward, “Pursue the men at once, and when you overtake them, ask, ‘Why have you repaid good with evil?
They had not gone very far from the city when Joseph said to the servant who was over his household, “Pursue the men at once! When you overtake them, say to them, ‘Why have you repaid good with evil?
Tyndale line
And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?
And when they were gone out of the city, and were not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?
And when they were gone out of the city, and were not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?
And when they had gone out of the city, and were not yet far off, Joseph said to his steward, Arise, follow after the men; and when thou dost overtake them, say to them, Why have ye rewarded evil for good?
And when they went out of the citie not farre off, Ioseph sayd to his stewarde, Vp, follow after the men: and when thou doest ouertake them, say vnto them, Wherefore haue ye rewarded euill for good?
Strictly literal
They were gone out of the city, [and] not [yet] far off, when Joseph said to him who was over his house, Up! follow after the men; and when thou overtakest them, thou shalt say to them, Why have ye rewarded evil for good?
they have gone out of the city — they have not gone far off — and Joseph hath said to him who [is] over his house, 'Rise, pursue after the men; and thou hast overtaken them, and thou hast said unto them, Why have ye recompensed evil for good?
they have gone out of the city—they have not gone far off—and Joseph has said to him who [is] over his house, “Rise, pursue after the men; and you have overtaken them, and you have said to them: Why have you repaid evil for good?
They were gone out of the city, not yet far off, when Joseph said unto the superintendent of his house, Up, follow after the men; and when thou hast overtaken them, say unto them, Wherefore have ye returned evil for good?
When they were out of the city but were not yet far off, Joseph said to his steward, “Get up, follow after the men, and when you overtake them, say to them, 'Why have you returned evil for good?
From the Latin
And when they were now departed out of the city, and had gone forward a little way; Joseph sending for the steward of his house, said: Arise, and pursue after the men: and when thou hast overtaken them, say to them: Why have you returned evil for good?
Simplified
They had hardly left the city when Joseph told his household supervisor, “Go after those men, and when you catch up with them, ask them, ‘Why have you paid back good with evil by stealing my master's silver cup?
And when they had gone only a little way out of the town, Joseph said to the servant who was over his house, Go after them; and when you overtake them, say to them, Why have you done evil in reward for good?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree on the majority of the wording in this verse, with the Samaritan Pentateuch differing only in the use of אליהם (to them) instead of the Masoretic אֲלֵהֶם. This slight variation does not alter the overall meaning of the text.
הֵ֠ם יָֽצְא֣וּ אֶת־ הָעִיר֮ לֹ֣א הִרְחִיקוּ֒ וְיוֹסֵ֤ף אָמַר֙ לַֽאֲשֶׁ֣ר עַל־ בֵּית֔וֹ ק֥וּם רְדֹ֖ף אַחֲרֵ֣י הָֽאֲנָשִׁ֑ים וְהִשַּׂגְתָּם֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם לָ֛מָּה שִׁלַּמְתֶּ֥ם רָעָ֖ה תַּ֥חַת טוֹבָֽה׃
21 of the 23 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.
הם יצאו את העיר לא הרחיקו ויוסף אמר לאשׁר על ביתו קום רדף אחרי האנשׁים והשׂגתם ואמרת אליהם למה שׁלמתם רעה תחת טובה
1 word differs from the Masoretic Text: אליהם (to)
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 44:4
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.
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
יוֹסֵף (Yowceph) means 'he adds' or 'increases' and refers primarily to Joseph, the eldest son of Jacob and Rachel. The name appears in various contexts, including other individuals named Joseph, such as a man of Issachar, a son of Asaph, and a priest. The entries highlight his familial relationships and roles during different periods, including the Exile and Return.
יוֹסֵף 212 and יְהוֹסֵף n.pr.m. (he adds, increases)
elder son of Jacob and Rachael
a man of Issachar
a son of Asaph
one of those who took strange wives
a priest
base
H3130 יוֹסֵף and יְהוֹסֵף (he adds, increases) . elder son of Jacob and Rachael
. a man of Issachar
. a son of Asaph
. one of those who took strange wives
. a priest
3130 Yowceph yo-safe'
future of 3254; let him add (or perhaps simply active
participle adding); Joseph, the name of seven
Israelites:--Joseph. Compare 3084.
see HEBREW for 03254
see HEBREW for 03084
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of the Patriarchs, first mentioned at Gen.30.24;
son of: Israel (H3478) and Rachel (H7354);
brother of: Benjamin (H1144);
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); married to Asenath (H0621);
father of: Manasseh (H4519) and Ephraim (H0669); also called Zaphenath-paneah at Gen.41.45;
§ Joseph = "Jehovah has added"
1) the eldest son of Jacob by Rachel
2) father of Igal, who represented the tribe of Issachar among the spies
3) a son of Asaph
4) a man who took a foreign wife in the time of Ezra
5) a priest of the family of Shebaniah in the time of Nehemiah
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.7;
father of: Igal (H3008)
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc — HAcmpc
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
נָשַׂג (nasag) is a Hebrew verb primarily found in the Hiphil form, meaning to reach or overtake. It encompasses a range of meanings including the ability to attain or secure something, as well as the literal act of reaching or taking hold. The entries consistently highlight its figurative use, indicating sufficiency or capability.
[נָשַׂג] vb. only Hiph. reach, overtake
Hiph.
overtake
reach, attain
cause to reach, bring, put
fig. one’s hand has reached, i.e. one is able, or has enough
base
H5381 נָשַׂג only Hiph. reach, overtake
5381 nasag naw-sag'
a primitive root; to reach (literally or
figuratively):--ability, be able, attain (unto), (be able to,
can) get, lay at, put, reach, remove, wax rich, X surely,
(over-)take (hold of, on, upon).
נָשַׂג (na.sag) — to overtake.
1) to reach, overtake, take hold upon
1a) (Hiphil)
1a1) to overtake
1a2) to reach, attain to, cause to reach
1a3) to be able to secure, reach, have enough
Conj | V-Hiphil-2ms | Suff — Verb hiphil sequential perfect second person masculine singular · suffixHc/Vhq2ms/Sp3mp
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
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)
HR/Sp3mp — Preposition · suffixHR/Sp3mp
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Piel-Perf-2mp — Verb · Piel · perfect second person masculine pluralHVpp2mp
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs — Noun common · feminine singular absoluteHNcfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
HNcmsc — Noun common · masculine singular constructHNcmsc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — Noun common · feminine singular absoluteHNcfsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
