Genesis 48:10 — Word Study
WLCוְעֵינֵ֤י יִשְׂרָאֵל֙ כָּבְד֣וּ מִזֹּ֔קֶן לֹ֥א יוּכַ֖ל לִרְא֑וֹת וַיַּגֵּ֤שׁ אֹתָם֙ אֵלָ֔יו וַיִּשַּׁ֥ק לָהֶ֖ם וַיְחַבֵּ֥ק לָהֶֽם׃
BSANow Israel’sYisrâʼêl [symbolic name of Jacob, father of the twelve tribes] eyesightʻayin [vision, ability to see] was poorkâbad■ [dim, weak] because of old agezôqen△ [advanced years, long life] he couldyâkôl▸ hardlylôʼ [not able, with difficulty] seerâʼâh [perceive, look] Joseph broughtnâgash▸ [his sons] to himʼêl and [his father] kissednâshaq▸ [Israel, Jacob, touched, showed affection] and embracedchâbaq▸ [physically, warmly, clasped, hugged]
| Greek | English | Parsing |
|---|---|---|
| וְעֵינֵ֤י | and [the] eyes of | Conjunction, noun common feminine dual construct |
| יִשְׂרָאֵל֙ | Israel | Noun proper masculine |
| כָּבְד֣וּ | they were heavy | Verb, Qal, perfect third person common plural |
| מִזֹּ֔קֶן | from old age | Preposition, noun common masculine singular absolute |
| לֹ֥א | not | Particle |
| יוּכַ֖ל | he was able | Verb, Qal, imperfect third person masculine singular |
| לִרְא֑וֹת | to see | Preposition, verb qal infinitive construct common |
| וַיַּגֵּ֤שׁ | and he brought near | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֹתָם֙ | the object marker them | Particle, suffix |
| אֵלָ֔יו | to him | Preposition, suffix |
| וַיִּשַּׁ֥ק | and he kissed | Verb, Qal, sequential imperfect third person masculine singular |
| לָהֶ֖ם | them | Preposition, suffix |
| וַיְחַבֵּ֥ק | and he embraced | Verb, Piel, sequential imperfect third person masculine singular |
| לָהֶֽם׃ | them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now Israel’s eyesight was poor because of old age; he could hardly see. Joseph brought his sons to him, and his father kissed them and embraced them. |
| KJV | Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. |
| ASV | Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. |
| YLT | And the eyes of Israel have been heavy from age, he is unable to see; and he bringeth them nigh unto him, and he kisseth them, and cleaveth to them; |
| WEB | Now the eyes of Israel were dim for age, so that he couldn’t see well. Joseph brought them near to him; and he kissed them, and embraced them. |
| BBE | Now because Israel was old, his eyes were no longer clear, and he was not able to see. So he made them come near to him, and he gave them a kiss, folding them in his arms. |
Where they part company is כָּבְד֣וּ — see How Translations Differ.
The sentence contains multiple clauses that describe Jacob's condition and the actions taken by Joseph, emphasizing the relationship between them.



4 commentators on this verse
Gill, Jamieson, Cambridge, Whedon & more — read them ›
clause
verbכָּבֵד
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 48:10
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 — Jacob Blesses Joseph's Sonsgenerated
Genesis 48:10 describes Jacob, whose eyesight has diminished due to old age, as he prepares to bless his grandsons, Ephraim and Manasseh. Despite his physical limitations, Jacob's affection and intention to bless remain strong, highlighting the importance of family and legacy in the biblical narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 27:1 | When Isaac was old and his eyes were so weak that he could no longer see, he called his older son Esau and said to him, “My son.” “Here I am,” Esau replied. |
| 2 | 1 Samuel 3:2 | And at that time Eli, whose eyesight had grown so dim that he could not see, was lying in his room. |
| 3 | 1 Samuel 4:15 | Now Eli was ninety-eight years old, and his gaze was fixed because he could not see. |
| 4 | Isaiah 6:10 | Make the hearts of this people calloused; deafen their ears and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed. ” |
| 5 | Isaiah 59:1 | Surely the arm of the LORD is not too short to save, nor His ear too dull to hear. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — כָּבְד֣וּ, ka.ve.Dugenerated
The verb כָּבֵד (*kabad*) means 'to be heavy' or 'to honor.' In this context, it indicates that Jacob's eyesight has become 'heavy' or 'dim' due to aging. The parsing as a perfect third person plural verb shows that this condition is a completed state resulting from his old age.
This word can carry both negative and positive connotations, but here it emphasizes the physical decline associated with aging. Jacob's inability to see clearly does not diminish his role as a patriarch, as he still embraces and blesses his family.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is כָּבְד֣וּ, they were heavy, which governs the description of Jacob's eyesight. The structure emphasizes the cause of his condition, linking it to old age, followed by actions taken by Joseph.
The sentence flows from Jacob's condition to Joseph's actions, illustrating a clear sequence: Jacob's eyesight is diminished, and Joseph brings his sons to him for a blessing.
Septuagint Backgroundgenerated
The Septuagint translates כָּבְד֣וּ as ἐβαρυώπησαν, which suggests a focus on heaviness or burden. This choice aligns with the notion of Jacob's eyesight being impaired, emphasizing the physical weight of age.
The use of ὀφθαλμοὶ for עֵינֵי reflects a direct correlation to vision, maintaining the emphasis on Jacob's sight.
In plain words — the whole versegenerated
Genesis 48:10 describes how Jacob's eyesight was poor due to old age. He could hardly see when Joseph brought his sons to him. Despite this, Jacob kissed and embraced them, showing his love and desire to bless them.
Frequently Asked Questionsgenerated
It indicates that Jacob's vision has deteriorated due to his advanced age, affecting his ability to see clearly.
Jacob's blessing is significant as it carries the weight of his authority as the patriarch and establishes the future of his descendants.
This passage highlights the importance of familial relationships and the passing of blessings between generations.
Jacob's actions demonstrate that love and intention can persist even in the face of physical decline.
Reflection Questionsgenerated
- How do I show love and support to my family members, especially those who may be aging or facing challenges?
- In what ways can I honor the legacy of my ancestors, like Jacob did with his blessings?
- What are some blessings I can pass on to the next generation in my family?
- How can I maintain strong family connections despite physical limitations or distance?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Genesis 48:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow the eyes of Israel were dim for age,.... Or "heavy" (p), that he could not lift them up easily and see clearly; his eyebrows hung over, his eyes were sunk in his head, and the humours pressed
Read John Gill on Genesis 48 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. No JFB commentary on these verses.
Read Robert Jamieson on Genesis 48 →
CambridgeThe Cambridge Bible for Schools and Colleges10. the eyes of Israel] Cf. the similar account of Isaac, Genesis 27:1.
Read Cambridge on Genesis 48 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8-13. “Israel groped to embrace the children whom his dim eyes could not see, and Joseph placed them between his knees, and afterwards withdrew them (Genesis 5:12,) to present them in the order of
Read Daniel Denison Whedon on Genesis 48 →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
Now Israel’s eyesight was poor because of old age; he could hardly see. Joseph brought his sons to him, and his father kissed them and embraced them.
Now the eyes of Israel were dim for age, so that he couldn’t see well. Joseph brought them near to him; and he kissed them, and embraced them.
Now Israel’s eyesight was poor because of old age; he could hardly see. Joseph brought his sons to him, and his father kissed them and embraced them.
Now Israel’s eyes were failing because of his age; he was not able to see well. So Joseph brought his sons near to him, and his father kissed them and embraced them.
Tyndale line
Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.
Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.
Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.
(Now the eyes of Israel were dim for age, so that he could not see:) And he brought them near to him; and he kissed them, and embraced them.
(For the eyes of Israel were dimme for age, so that hee coulde not well see) Then he caused them to come to him, and he kissed them and embraced them.
Strictly literal
But the eyes of Israel were heavy from age: he could not see. And he brought them nearer to him; and he kissed them, and embraced them.
And the eyes of Israel have been heavy from age, he is unable to see; and he bringeth them nigh unto him, and he kisseth them, and cleaveth to them;
And the eyes of Israel have been heavy from age—he is unable to see; and he brings them near to him, and he kisses them and cleaves to them;
Now the eyes of Israel were dim through age, he could not see; and he brought them near unto him, and he kissed them, and embraced them.
Now Israel's eyes were failing because of his age, so he could not see. So Joseph brought them near to him, and he kissed them and embraced them.
From the Latin
For Israel’s eyes were dim by reason of his great age, and he could not see clearly. And when they were brought to him, he kissed and embraced them.
Simplified
Israel's eyesight was failing because of his age and he couldn't see well, so Joseph brought them close to his father, and he kissed and hugged them.
Now because Israel was old, his eyes were no longer clear, and he was not able to see. So he made them come near to him, and he gave them a kiss, folding them in his arms.
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 states that Israel's eyesight was poor due to old age, and Joseph brought his sons to him, whereupon he kissed and embraced them. The Septuagint agrees with the Masoretic Text in word count and content, maintaining the same overall meaning. The Samaritan Pentateuch differs in three words: it uses 'כבדה' (be heavy) instead of 'כבדו' (were heavy), 'זקנה' (old age) instead of 'מזקנה' (because of old age), and 'יכל' (be able) instead of 'יוּכַל' (could). The Dead Sea Scrolls also align closely with the Masoretic Text, using 'כבדו' (were heavy) and 'לא יוכל' (could not) in a similar structure, indicating a strong textual agreement among these ancient witnesses.
וְעֵינֵ֤י יִשְׂרָאֵל֙ כָּבְד֣וּ מִזֹּ֔קֶן לֹ֥א יוּכַ֖ל לִרְא֑וֹת וַיַּגֵּ֤שׁ אֹתָם֙ אֵלָ֔יו וַיִּשַּׁ֥ק לָהֶ֖ם וַיְחַבֵּ֥ק לָהֶֽם׃
14 of the 14 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.
ועיני ישׂראל כבדה מזקנה לא יכל לראות ויגשׁ אתם אליו וישׁק להם ויחבק להם
3 words differ from the Masoretic Text: כבדה (be heavy), זקנה (old age), יכל (be able)
ועיני ישראל כבדו מזקנה לא יוכל לראות ויגש את׳ם אלי׳ו ויחבק ל׳הם וישק ל׳הם
14 words on the leather.
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 48:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Conj | N-cd — Conjunction · noun common feminine dual constructHC/Ncfdc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun proper masculineHNpm
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
זֹ֫קֶן (zoqen) refers to old age. It is derived from the root word for age, זָקֵן (zaqen), and is used in contexts such as Genesis 48:10. The entries consistently define it as relating to the concept of aging.
זֹ֫קֶן n.[m.] old age—Gn 48:10 (E).
ref
H2207 זֹ֫קֶן old age
2207 zoqen zo'-ken
from 2204; old age:--age.
see HEBREW for 02204
זֹ֫קֶן (zo.qen) — old age.
old age
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
aj: A period of time or a dispensation. In the above sense the word occurs only once in the King James Version, in the sing, as the translation of dor, which means, properly, a "revolution" or "round of time," "a period," "an age" or "generation of man's life"; almost invariable translated "generation," "generations" (Job 8:8), "Inquire, I pray thee, of the former age"); we have the plural as the translation of aion, properly "duration," "the course or flow of time," "an age or period of the world," "the world" (Eph 2:7, "in the ages to come"; Col 1:26, "the mystery which hath been hid from ages and from generations," the English Revised Version, "from all ages," etc., the American Revised Version, margin, of geneai…
Age
Used to denote the period of a man’s life (Gen. 47:28), the maturity of life (John 9:21), the latter end of life (Job 11:17), a generation of the human race (Job 8:8), and an indefinite period (Eph. 2:7; 3:5, 21; Col. 1:26). Respect to be shown to the aged (Lev. 19:32). It is a blessing to communities when they have old men among them (Isa. 65:20; Zech. 8:4). The aged supposed to excel in understanding (
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
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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/Sp3mp — Particle · suffixHTo/Sp3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3ms
נָשַׁק (nashaq) primarily means 'to kiss,' with various forms indicating gentle touching or equipping with weapons. The exact meaning can be uncertain, possibly extending to handling or being equipped. It appears in contexts related to affection and attachment, as well as in descriptions of armed individuals.
נָשַׁק vb. kiss
Qal kiss
Pi. kiss
Hiph. of wings of cherubim, gently touching each other
base
[נָשַׁק] vb. exact meaning uncertain; prob. either handle or be equiped with
base
H5401a נָשַׁק kiss H5401b נָשַׁק exact meaning uncertain; prob. either handle or be equiped with
5401 nashaq naw-shak'
a primitive root (identical with 5400, through the idea of
fastening up; compare 2388, 2836); to kiss, literally or
figuratively (touch); also (as a mode of attachment), to equip
with weapons:--armed (men), rule, kiss, that touched.
see HEBREW for 05400
see HEBREW for 02388
see HEBREW for 02836
נָשַׁק (na.shaq) — to kiss.
1) to put together, kiss
1a) (Qal) to kiss
1b) (Piel) to kiss
1c) (Hiphil) to touch gently
נָשַׁק (na.shaq) — to handle.
1) to handle, be equipped with
1a) (Qal) to be equipped
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
חָבַק (chabaq) is a Hebrew verb meaning to clasp or embrace. It can refer to physically embracing someone or folding one's hands in idleness. The entries indicate its use in both the Qal and Piel stems, which express the action of embracing.
[חָבַק] vb. clasp, embrace
Qal embrace
Pi. embrace
base
H2263 חָבַק clasp, embrace
2263 chabaq khaw-bak'
a primitive root; to clasp (the hands or in
embrace):--embrace, fold.
חָבַק (cha.vaq) — to embrace.
1) to embrace, clasp
1a) (Qal)
1a1) to embrace
1a2) to fold one's hands in idleness (fig.)
1b) (Piel) to embrace
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
