Genesis 48:12 — Word Study
WLCוַיּוֹצֵ֥א יוֹסֵ֛ף אֹתָ֖ם מֵעִ֣ם בִּרְכָּ֑יו וַיִּשְׁתַּ֥חוּ לְאַפָּ֖יו אָֽרְצָה׃
BSAThen JosephYôwçêph [the one Jehovah has added] removed [his sons]yâtsâʼ▸ fromʻim [his father’s] kneesberek [Jacob's, his earthly father] and bowedshâchâh▸ [in reverence, with his face to the ground] facedownʼaph [with his face to the earth, in a posture of worship]
| Greek | English | Parsing |
|---|---|---|
| וַיּוֹצֵ֥א | and he took | Verb, Hiphil, sequential imperfect third person masculine singular |
| יוֹסֵ֛ף | Joseph | Noun proper masculine |
| אֹתָ֖ם | the object marker them | Particle, suffix |
| מֵעִ֣ם | from with | Preposition, preposition |
| בִּרְכָּ֑יו | knees his | Noun common feminine dual construct, suffix |
| וַיִּשְׁתַּ֥חוּ | and he bowed down | Verb pilpel, sequential imperfect third person masculine singular |
| לְאַפָּ֖יו | to face his | Preposition, noun common masculine dual construct, suffix |
| אָֽרְצָה׃ | [the] ground towards | Noun common feminine singular absolute, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Joseph removed his sons from his father’s knees and bowed facedown. |
| KJV | And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. |
| ASV | And Joseph brought them out from between his knees; and he bowed himself with his face to the earth. |
| YLT | And Joseph bringeth them out from between his knees, and boweth himself on his face to the earth; |
| WEB | Joseph brought them out from between his knees, and he bowed himself with his face to the earth. |
| BBE | Then Joseph took them from between his knees, and went down on his face to the earth. |
All translations agree on the action of Joseph taking his sons away from Jacob's knees.
The sentence has a main clause followed by a verb phrase that describes Joseph's action of bowing down.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹסֵף
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 48:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Blessing of Joseph's Sonsgenerated
Genesis 48:12 describes Joseph's act of removing his sons from Jacob's knees and bowing down. This moment is significant as it highlights the respect and reverence Joseph has for his father, Jacob, as well as the importance of the blessing being passed to his sons, Ephraim and Manasseh. The surrounding verses depict a poignant family reunion and the passing of blessings, which are central themes in the narrative of Genesis.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 18:2 | And Abraham looked up and saw three men standing nearby. When he saw them, he ran from the entrance of his tent to meet them and bowed low to the ground. |
| 2 | Genesis 19:1 | Now the two angels arrived at Sodom in the evening, and Lot was sitting in the gateway of the city. When Lot saw them, he got up to meet them, bowed facedown, |
| 3 | Genesis 23:7 | Then Abraham rose and bowed down before the people of the land, the Hittites. |
| 4 | Genesis 33:3 | But Jacob himself went on ahead and bowed to the ground seven times as he approached his brother. |
| 5 | Genesis 42:6 | Now Joseph was the ruler of the land; he was the one who sold grain to all its people. So when his brothers arrived, they bowed down before him with their faces to the ground. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יָצָא, vai.yo.Tze'generated
The verb יָצָא (yatsa') means to go out or come out. It conveys the idea of departure or emergence, often implying a transition or movement from one state to another. In this context, it signifies Joseph's action of taking his sons away from Jacob's knees.
This verb appears in various forms and contexts throughout the Hebrew Bible, emphasizing different aspects of movement and transition. Here, it reflects Joseph's role as a son who honors his father while also taking a step to position his sons for their blessing.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, Joseph is described as removing his sons from his father's knees, which is consistent across translations like the KJV and ASV.
Sentence Structuregenerated
The finite verb יָצָא (yatsa') governs the sentence, indicating the action taken by Joseph. The structure is straightforward, with Joseph as the subject performing the action of removing his sons, followed by the description of his posture in worship.
The sentence flows logically, with the main action leading to Joseph's act of bowing down, which emphasizes the respect and reverence he shows in this moment.
Septuagint Backgroundgenerated
The Septuagint translates יָצָא as ἐχήγαγεν (echēgagen), which means 'he led out' or 'he brought forth'. This choice adds a nuance of leadership and guidance to Joseph's action, suggesting a deliberate act of positioning his sons for the blessing.
This rendering highlights the significance of the moment, as Joseph not only removes his sons but also leads them into a place of honor before their grandfather.
In plain words — the whole versegenerated
Genesis 48:12 tells us that Joseph took his sons away from Jacob's knees and bowed down. This act shows Joseph's respect for his father and his desire to honor the blessing being given to his sons.
Frequently Asked Questionsgenerated
This action symbolizes Joseph's transition of his sons from a position of dependency to one of receiving a blessing.
Joseph bowed down as a sign of reverence and respect towards his father, Jacob, acknowledging his authority and the significance of the moment.
The blessing from Jacob to Joseph's sons is a pivotal moment in the narrative, establishing their roles and inheritance within the family lineage.
This scene illustrates a deep respect and love between Joseph and Jacob, highlighting the importance of family ties and the passing of blessings.
Reflection Questionsgenerated
- What does this act of bowing down teach us about respect and honor in our relationships?
- How can we apply the principles of blessing and inheritance in our own families?
- In what ways can we show reverence in our worship, similar to Joseph's actions?
- What does this moment reveal about the importance of family connections and legacy?
The early church on this verse — how the Fathers read it
John Chrysostom comments on Joseph's teaching of respect to his sons through this act, emphasizing the importance of honoring elders.
See how he also taught his sons from the very beginning to show due respect for the old man. Joseph brought them along according to seniority, the text says, and presented Manasseh and then Ephraim.Early Church Fathers on Genesis 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 48:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Joseph brought them out from between his knees,.... Either from between his own, where they were kneeling, as he was sitting, in order that they might be nearer his father, to receive his
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 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom between his knees; not his own knees, from which they had been taken before, but Jacob’ s knees, between which they stood whilst Jacob kissed and embraced them; from which Joseph removed them, partly that they might not be burdensome to their aged and weak grandfather, and principally that he might place them in fit order and reverent posture to receive the blessing for which he longed. He bowed himself, testifying thereby his reverence to his father, his thankfulness for the favour which he had now showed to him and his, and his humble and earnest request for his blessing upon them.
Read Matthew Poole on Genesis 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 48:12 And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.Ver. 12. From between his knees.] That is, From between his father’ s knees, that he might place them right to receive the blessing, presenting them again according to their age. This he did for the best; but "God only wise" had otherwise ordered it. We many times think we do well, when it proves much otherwise. "Lean not therefore to thine own understanding," saith the wise man; but make out to him that "dwells with prudence."
Read John Trapp on Genesis 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) He bowed himself.—The Samaritan, Syriac, and LXX. Versions regard the Hebrew verb as a contracted plural, and many modern commentators adopt this view. It would thus be Manasseh and Ephraim who stood before Jacob with faces bent towards the ground. The pronoun, however, is in favour of the verb being singular, and the sense it gives is equally satisfactory.
Read Charles John Ellicott on Genesis 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Joseph - bowed himself with his face to the earth.] This act of Joseph has been extravagantly extolled by Dr. Delaney and others. "When I consider him on his knees to God," says Dr. Delaney, "I regard him as a poor mortal in the discharge of his duty to his CREATOR. When I behold him bowing before Pharaoh, I consider him in the dutiful posture of a subject to his prince. But when I see him bending to the earth before a poor, old, blind, decrepit father, I behold him with admiration and delight. How doth that humiliation exalt him!" This is insufferable! For it in effect says that it is a wondrous condescension in a young man, who, in the course of God's providence, with scarcely…
Read AdamClarke on Genesis 48 →CambridgeThe Cambridge Bible for Schools and Colleges12. Joseph brought … his knees] To set a child upon the knees was to symbolize reception or adoption into the family: see note on Genesis 30:3. From this passage it would appear that Joseph had set Ephraim and Manasseh upon, or against, the knees of their grandfather, so that they might receive the formal symbol (not here described) of adoption. This being done, he then removes them from between the knees of Jacob. he bowed himself] For “bowed himself,” see note on Genesis 47:31. Who bowed himself? (1) Either Joseph, who thus threw himself on the ground to receive the blessing described in Genesis 48:15. (2) Or Jacob, who thus rendered thanks to God for enabling him to adopt into his family…
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
Then Joseph removed his sons from his father’s knees and bowed facedown.
Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
Then Joseph removed his sons from his father’s knees and bowed facedown.
So Joseph moved them from Israel’s knees and bowed down with his face to the ground.
Tyndale line
And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
And Joseph brought them out from between his knees; and he bowed himself with his face to the earth.
And Joseph brought them out from between his knees; and he bowed himself with his face to the earth.
And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
And Ioseph tooke them away from his knees, and did reuerence downe to the ground.
Strictly literal
And Joseph brought them out from his knees, and bowed down with his face to the earth.
And Joseph bringeth them out from between his knees, and boweth himself on his face to the earth;
And Joseph brings them out from between his knees, and bows himself on his face to the earth;
And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
Joseph brought them out from between Israel's knees, and then he bowed with his face to the earth.
From the Latin
And when Joseph had taken them from his father’s lap, he bowed down with his face to the ground.
Simplified
Joseph took his sons from between Israel's knees, and bowed low with his face to the ground.
Then Joseph took them from between his knees, and went down on his face to the earth.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with 7 of the 8 words matched. The Samaritan Pentateuch differs by using the word ישׁתחוו (yishtachvu), meaning 'bow down', which emphasizes the act of worship more directly than the Masoretic Text.
וַיּוֹצֵ֥א יוֹסֵ֛ף אֹתָ֖ם מֵעִ֣ם בִּרְכָּ֑יו וַיִּשְׁתַּ֥חוּ לְאַפָּ֖יו אָֽרְצָה׃
7 of the 8 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.
ויוצא יוסף אתם מעם ברכיו וישׁתחוו לאפיו ארצה
1 word differs from the Masoretic Text: ישׁתחוו (bow down)
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 48:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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)
N-proper — Noun proper masculineHNpm
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
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
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Prep — Preposition · prepositionHR/R
בֶ֫רךְ (berek) means 'knee' in Hebrew, derived from the root for bending. It can also figuratively describe someone who is weak from fear. The Aramaic equivalent is בְּרַךְ (berakh), meaning 'knee' as well.
בֶ֫רךְ n.f. knee
base
H1290 בֶ֫רךְ knee
1290 berek beh'-rek
from 1288; a knee:--knee.
see HEBREW for 01288
בֶּ֫רֶךְ (be.rekh) — knee.
1) knee
2) weak from fear (fig.)
Aramaic equivalent: be.rekh (בְּרַךְ "knee" H1291)
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
Conj | V-Hithpael-ConsecImperf-3ms — Verb pilpel · sequential imperfect third person masculine singularHc/Vvw3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-md | Suff — Preposition · noun common masculine dual construct · suffixHR/Ncmdc/Sp3ms
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HNcfsa/Sd — Noun common feminine singular absolute · suffixHNcfsa/Sd