Genesis 49:21 — Word Study
WLCנַפְתָּלִ֖י אַיָּלָ֣ה שְׁלֻחָ֑ה הַנֹּתֵ֖ן אִמְרֵי־ שָֽׁפֶר׃ ס
BSANaphtaliNaphtâlîy is a doeʼayâlâh [hind, female deer] set freeshâlach [let loose, sent away] that bearsnâthan [gives, brings forth] beautifulshepher△ [goodly, beauteous] fawnsʼêmer [young ones, children]
| Greek | English | Parsing |
|---|---|---|
| נַפְתָּלִ֖י | Naphtali | Noun proper masculine |
| אַיָּלָ֣ה | [is] a doe | Noun common, feminine singular absolute |
| שְׁלֻחָ֑ה | let loose | Verb, Qal, participle (passive) feminine singular |
| הַנֹּתֵ֖ן | the [one which] utters | Particle, verb qal participle (active) masculine singular |
| אִמְרֵי־ | words of | Noun common, masculine plural construct |
| שָֽׁפֶר׃ ס | beauty | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Naphtali is a doe set free that bears beautiful fawns. |
| KJV | ¶ Naphtali is a hind let loose: he giveth goodly words. |
| ASV | Naphtali is a hind let loose: He giveth goodly words. |
| YLT | Naphtali [is] a hind sent away, Who is giving beauteous young ones. |
| WEB | “Naphtali is a doe set free, who bears beautiful fawns. |
| BBE | Naphtali is a roe let loose, giving fair young ones. |
Translations agree on the imagery of Naphtali as a doe and the beauty of the fawns.
The main clause presents Naphtali's identity, followed by two descriptive phrases that elaborate on his character.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנַפְתָּלִי
verbשָׁלַח
The sentence as the grammar sees it Open the tree ›
1 of 6 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 49:21
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's Blessings to His Sonsgenerated
Genesis 49:21 is part of Jacob's blessings, where he speaks to each of his sons, giving them a prophetic word about their futures. Naphtali is described in a metaphorical way, likening him to a doe that is free, which suggests grace and beauty. This imagery reflects not only Naphtali's character but also his descendants' future in the land of Israel, particularly in the region of Galilee.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 30:8 | Then Rachel said, “In my great struggles, I have wrestled with my sister and won.” So she named him Naphtali. |
| 2 | Genesis 46:24 | The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem. |
| 3 | Deuteronomy 33:23 | Concerning Naphtali he said: “Naphtali is abounding with favor, full of the blessing of the LORD; he shall take possession of the sea and the south.” |
| 4 | Joshua 19:32–39 | The sixth lot came out for the clans of the tribe of Naphtali: |
| 5 | Judges 4:6–10 | She summoned Barak son of Abinoam from Kedesh in Naphtali and said to him, “Surely the LORD, the God of Israel, is commanding you: ‘Go and march to Mount Tabor, taking with you ten thousand men of Naphtali and Zebulun. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נַפְתָּלִי, naf.ta.Ligenerated
The name נַפְתָּלִי (Naphtali) refers to a son of Jacob and the tribe descended from him. The root of the name suggests a meaning related to wrestling, as seen in the context of his birth in Genesis 30:8. The parsing indicates that it is a proper masculine noun, emphasizing its significance as a tribal name in Israel.
In this verse, Naphtali is poetically compared to a doe, which carries connotations of beauty and freedom. This metaphor highlights the character of the tribe and its future, suggesting that they will be graceful and fruitful.
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 finite verb in this verse is הַנֹּתֵ֖ן (the one which utters), which governs the description of Naphtali as a doe and the subsequent phrases that elaborate on the beauty of the fawns. The structure emphasizes the poetic nature of the blessing.
The sentence comprises a subject, נַפְתָּלִי, followed by a series of descriptive phrases, creating a vivid image of Naphtali's character and future.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word νεφθαλι to translate נַפְתָּלִי, which maintains the identity of the tribe while also connecting to the broader Greek-speaking audience. The choice of στέλεξος for אַיָּלָה emphasizes the gracefulness of the doe.
The translation choices reflect an effort to preserve the poetic imagery while making it accessible to those familiar with Greek.
In plain words — the whole versegenerated
Genesis 49:21 describes Naphtali as a free doe that bears beautiful young. This metaphor suggests grace and beauty, highlighting the character of Naphtali and his descendants.
Frequently Asked Questionsgenerated
This imagery suggests that Naphtali and his descendants will be graceful and free, representing beauty and vitality.
The verse reflects the characteristics of the tribe, which settled in the region of Galilee, known for its beauty and fertility.
A doe symbolizes gentleness and beauty, which aligns with the blessings Jacob is pronouncing over his sons.
The fawns represent the future generations of Naphtali, indicating that they will be fruitful and bring forth beauty.
Reflection Questionsgenerated
- In what ways can I see beauty and grace in my own life, similar to Naphtali's description?
- How can I reflect the characteristics of freedom and vitality in my community?
- What does it mean to me that my heritage or background can shape my identity, as seen in Naphtali's blessing?
- How can I nurture and support the younger generations in my life to ensure they thrive and flourish?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it in light of Christ and the blessings associated with faith and freedom.
Hipp. Who is the son goodly and envied, even to this day, but our Lord Jesus Christ? An object of envy is He indeed to those who choose to hate Him, yet He is not by any means to be overcome.Early Church Fathers on Genesis 49 →
“A spreading vine branch” signifies the people that are called to freedom through faith, so that all may bring fruits to God. In fact, the Savior was the spiritual vine, its branches and trunks are the saints who believe in him.Early Church Fathers on Genesis 49 →
The vine of Nephthalim is sent forth, stretching out its beauty in its branches. Another branch of the vine is pruned, which appears useless, so that the vine does not boast in vain in the exuberance of its branches;Early Church Fathers on Genesis 49 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 49:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNaphtali is a hind let loose,.... Onkelos applies it to the tribe itself, and to the goodness of its land, "as for Naphtali, his lot fell in a good land, and his inheritance a fruit bearing one,'' as
Read John Gill on Genesis 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNaphtali is a hind let loose: he giveth goodly words. Naphtali is a hind let loose: he giveth goodly words , [ 'ayaalaah (H355) shªluchaah (H7971)] - a hind stretched out; i:e., slender in form: [
Read Robert Jamieson on Genesis 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA hind let loose; not pursued by hunters, nor shut up in some little enclosure, but wholly left to its own freedom, to feed upon the best pastures: see . Or, free from the yoke which they, together with the other tribes, did bear in Egypt; free from its former restraints, which make it run away more swiftly. So it may note their nimbleness and expedition, either in encountering enemies, or in avoiding dangers. See ,10 5:18. Or, like a tame hind left to its liberty, in which the owner takes delight, as ; for he seems to be commended rather for arts of peace than war. And this may note, that his temper and Conversation was civil, obliging, and amiable; which sense the next words favour. His…
Read Matthew Poole on Genesis 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 49:21 Naphtali [is] a hind let loose: he giveth goodly words.Ver. 21. Naphtali is a hind let loose.] Swift of foot; and which, when it flieth, looketh behind it, saith the Chaldee Paraphrast on Son 8:14. This was fulfilled in Barak of this tribe, who "went up on his feet" against Sisera’ s iron chariots, which were first a terror, and afterwards a scorn, as Vegetius saith of chariots, armed with scythes and hooks. Origen observes, that in all the victories God gave his people in Canaan, he never used the help of horses. The adversaries, both Egyptians and Canaanites, had chariots and horses: not so Israel. A horse is a warlike creature, full of terror, so swift, that the Persians…
Read John Trapp on Genesis 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Naphtali.—Gad had been described as moving slowly in war, and allowing himself to be surprised by hordes of plunderers, whom, nevertheless, as soon as he has collected his forces, he repels and pursues with vigour. Naphtali, on the contrary, is light and active, moving rapidly like “a hind let loose;” or, literally, sent forth, like the scouts or van of an army. And thus he brings back “goodly words”—Heb., words of pleasure—that is, trustworthy intelligence to guide the army in its motions. Another translation has been proposed, which has the support of the LXX.: “Naphtali is a spreading terebinth, which shoots forth goodly branches.” It retains the consonants of the Hebrew text, but…
Read Charles John Ellicott on Genesis 49 →CambridgeThe Cambridge Bible for Schools and Colleges21. Naphtali] It is doubtful whether the simile applied to this tribe is that of “a hind” or “a terebinth tree.” The comparisons in the song are for the most part taken from animals, e.g. the lion of Judah, the ass of Issachar, the serpent of Dan, the wolf of Benjamin. On the other hand, Joseph is compared to a vine. a hind let loose] Lat. cervus emissus, an image of swiftness and grace in movement, associated with the thought of open and extensive country. For the idea of freedom expressed in “let loose,” cf. Job 39:5, “who hath sent out the wild ass free, or who hath loosed the bands of the wild ass?” He giveth goodly words] A sudden change in the description, referring apparently to the…
Read Cambridge on Genesis 49 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. A hind sent forth — The image is that of a beautiful hind or gazelle running loose and in perfect freedom upon its native heights. The agility and prowess of this tribe are nobly celebrated in Deborah’s song.
Read Daniel Denison Whedon on Genesis 49 →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
Naphtali is a doe set free that bears beautiful fawns.
“Naphtali is a doe set free, who bears beautiful fawns.
Naphtali is a doe set free that bears beautiful fawns.
Naphtali is a free running doe, he speaks delightful words.
Tyndale line
¶ Naphtali is a hind let loose: he giveth goodly words.
Naphtali is a hind let loose: He giveth goodly words.
Naphtali is a hind let loose: He giveth goodly words.
Naphtali is a hind let loose: he giveth goodly words.
Naphtali shalbe a hinde let goe, giuing goodly wordes.
Strictly literal
Naphtali is a hind let loose; He giveth goodly words.
Naphtali [is] a hind sent away, Who is giving beauteous young ones.
Naphtali [is] a doe sent away, || Who is giving beautiful young ones.
Naphtali is [like] a fleet hind; he bringeth pleasant words.
Naphtali is a doe let loose; he will have beautiful fawns.
From the Latin
Nephtali, a hart let loose, and giving words of beauty.
Simplified
Naphtali is a deer that's free to run; it gives birth to beautiful fawns.
Naphtali is a roe let loose, giving fair young ones.
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 align closely, with five of the six words matched. The Samaritan Pentateuch differs slightly by using the word שלוחה instead of שְׁלֻחָה, indicating a different nuance in the concept of being sent away.
נַפְתָּלִ֖י אַיָּלָ֣ה שְׁלֻחָ֑ה הַנֹּתֵ֖ן אִמְרֵי־ שָֽׁפֶר׃ ס
5 of the 6 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.
נפתלי אילה שׁלוחה הנתן אמרי שׁפר
1 word differs from the Masoretic Text: שׁלוחה (send)
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 49:21
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.
נַפְתָּלִי (Naphtali) refers to a son of Jacob and the tribe that descended from him, as well as the territory assigned to that tribe. The name is derived from a root meaning 'my wrestling.' He is first mentioned in Genesis 30:8, and is noted to be the second son of Jacob by Bilhah, Rachel's handmaid.
נַפְתָּלִי 61 n.pr.m. et trib. Naphtali
base
H5321 נַפְתָּלִי Naphtali
5321 Naphtaliy naf-taw-lee'
from 6617; my wrestling; Naphtali, a son of Jacob, with the
tribe descended from him, and its territory:--Naphtali.
see HEBREW for 06617
נַפְתָּלִי (naph.ta.li) — Naphtali.
A man of the tribe of Naphtali living at the time of the Patriarchs, first mentioned at Gen.30.8;
son of: Israel (H3478) and Bilhah (H1090A);
brother of: Dan (H1835H);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Jahzeel (H3183), Guni (H1476), Jezer (H3337) and Shillem (H8006)
Also named: Nephthaleim (Νεφθαλείμ "Naphtali" G3508)
§ Naphtali = "wrestling"
1) the 5th son of Jacob and the 2nd by Bilhah the handmaid of Rachel
2) the tribe descended from Naphtali the son of Jacob
3) the territory assigned to the tribe of Naphtali
נַפְתָּלִי (naph.ta.li) — (Kedesh)-naphtali.
Combined with qe.desh (קֶ֫דֶשׁ "Kedesh" H6943)
§ Naphtali = "wrestling"
N-proper — Noun proper masculineHNpm
naf'-ta-li (naphtali; Nephthaleim):
I. THE PATRIARCH
1. Name
2. Circumstances of His Birth
3. Historical and Traditional Details
II. TRIBE OF NAPHTALI
1. Its Relative Position
2. Its Location in Palestine
3. Physical Features
4. Distinction of the Tribe
5. Sites and Inhabitants
6. Labors of Jesus in This District
I. The Patriarch.
1. Name:
The 5th son of Jacob, and the 2nd born to him by Rachel's handmaid, Bilhah. He was full brother of Da (Ge 30:7).
At his birth Rachel is said to have exclaimed, naphtule 'Elohim niphtalti, "wrestlings of God"--i.e. "mighty wrestlings"--"have I wrestled."
2. Circumstances of His Birth:
Her sister's fruitfulness was a sore trial to the barren Rachel. By her artifice she had obtained children, the offspring of her maid ranking as her own; and thus her reproach of childlessness was removed. The name Naphtali given to…
Naphtali
My wrestling, the fifth son of Jacob. His mother was Bilhah, Rachel’s handmaid (Gen. 30:8). When Jacob went down into Egypt, Naphtali had four sons (Gen. 46:24). Little is known of him as an individual.
(wrestling), the fifth son of Jacob; the second child name to him by Bilhah, Rachel’s slave. His birth and the bestowal of his name are recorded in (Genesis 30:8) When the census was taken at Mount Sinai the tribe of Naphtali numbered no less than 53,400 fighting men, (Numbers 1:43; 2:50) but when the borders of the promised land were reached, its numbers were reduced to, 45,400. (Numbers 26:48-50) During the march through the wilderness Naphtali occupied a position on the north of the sacred tent with Dan and Asher. (Numbers 2:25-31) In the apportionment of the land, the lot of Naphtali was enclosed on three sides by those of other tribes. On the west lay Asher, on the…
The sixth son of Jacob, by Bilhah, Rachel’s handmaid, Ge 30:8. We know but few particulars of the lie of Naphtali. His sons were four, Ge 46:24. The patriarch Jacob, when he gave his blessing, said, as it is in the English Bible, "Naphtali is a hind let loose; he giveth goodly words," Ge 49:21. For an illustration of this passage, see HIND.
The tribe of Naphtali, called Nephtalim in Mt 4:15, were located in a rich and fertile portion of northern Palestine; having Asher on the west, the upper Jordan and part of the sea of Tiberias on the east; and running north into the Lebanon range, some lower offshoots of which prolonged to the south formed the "mountains of Naphtali,"…
The Hebrew word אַיָּלָה (*ayalah*) refers to a female deer or hind. It is a feminine form of the related word אֵיל (*ayil*), which means a ram or male deer. The entries consistently define it as a doe or hind without any notable disagreement.
אַיָּלָה n.f. hind, doe
base
H355 אַיָּלָה hind, doe
355 'ayalah ah-yaw-law'
feminine of 354; a doe or female deer:--hind.
see HEBREW for 0354
אַיָּלָה (ay.ya.lah) — doe.
doe, deer, hind
N-fs — Noun common · feminine singular absoluteHNcfsa
do. See DEER.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp — Noun common · masculine plural constructHNcmpc
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…
שֶׁ֫פֶר (shepher) refers to beauty or goodliness. It is derived from a related root and is used in contexts that emphasize aesthetic or moral qualities. The only specific verse reference provided is Genesis 49:21.
[שֶׁ֫פֶר] n.m. beauty, goodliness;—abs. Gn 49:21
ref
H8233 [שֶׁ֫פֶר] beauty, goodliness
8233 shepher sheh'-fer
from 8231; beauty:--X goodly.
see HEBREW for 08231
שֶׁ֫פֶר (she.pher) — beauty.
beauty, goodness, goodliness
N-ms — Noun common · masculine singular absoluteHNcmsa
bu'-ti: The space allotted to this topic allows liberty only for the statement of two problems to students of the Bible. They should give distinct attention to the interblending of aesthetics with ethics in the Scripture. They should observe the extent and meaning of aesthetics in Nature.
1. Aesthetics in Scripture:
That the Bible is an ethical book is evident. Righteousness in all the relations of man as a moral being is the key to its inspiration, the guiding light to correct understanding of its utterance. But it is everywhere inspired and writ in an atmosphere of aesthetics. Study will bring out this fact from Genesis to Revelation. The first pair make their appearance in a garden where grew "every tree that is pleasant to the sight" (Ge 2:9), and the last vision for the race is an abode in a city whose gates are of pearl and…