Numbers 24:8 — Word Study
WLCאֵ֚ל מוֹצִיא֣וֹ מִמִּצְרַ֔יִם כְּתוֹעֲפֹ֥ת רְאֵ֖ם ל֑וֹ יֹאכַ֞ל גּוֹיִ֣ם צָרָ֗יו וְעַצְמֹתֵיהֶ֛ם יְגָרֵ֖ם וְחִצָּ֥יו יִמְחָֽץ׃
BSAGodʼêl [the supreme Almighty] brought himyâtsâʼ out of EgyptMitsrayim [a land of bondage] with strengthtôwʻâphâh [power, might] like a wild oxrᵉʼêm [a strong, fierce animal] to devourʼâkal▸ [eat up, consume] hostiletsar nationsgôwy [enemies, adversaries] and crushgâram▸ [break, shatter] their bonesʻetsem [the very essence of their being] to pierce themmâchats▸ [wound, smite] with arrowschêts [sharp, deadly projectiles]
| Greek | English | Parsing |
|---|---|---|
| אֵ֚ל | God | Noun common, masculine singular absolute |
| מוֹצִיא֣וֹ | [is] bringing out it | Verb hiphil participle (active) masculine singular common, suffix |
| מִמִּצְרַ֔יִם | from Egypt | Preposition, noun proper |
| כְּתוֹעֲפֹ֥ת | like [the] horns of | Preposition, noun common feminine plural construct |
| רְאֵ֖ם | a wild ox | Noun common, masculine singular absolute |
| ל֑וֹ | [belong] to him | Preposition, suffix |
| יֹאכַ֞ל | it will consume | Verb, Qal, imperfect third person masculine singular |
| גּוֹיִ֣ם | nations | Noun common, masculine plural absolute |
| צָרָ֗יו | opponents its | Noun common masculine plural construct, suffix |
| וְעַצְמֹתֵיהֶ֛ם | and bones their | Conjunction, noun common feminine plural construct, suffix |
| יְגָרֵ֖ם | it will break | Verb, Piel, imperfect third person masculine singular |
| וְחִצָּ֥יו | and arrows its | Conjunction, noun common masculine plural construct, suffix |
| יִמְחָֽץ׃ | it will wound [them] | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God brought him out of Egypt with strength like a wild ox, to devour hostile nations and crush their bones, to pierce them with arrows. |
| KJV | God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. |
| ASV | God bringeth him forth out of Egypt; He hath as it were the strength of the wild-ox: He shall eat up the nations his adversaries, And shall break their bones in pieces, And smite them through with his arrows. |
| YLT | God is bringing him out of Egypt; As the swiftness of a Reem is to him, He eateth up nations his adversaries, And their bones he breaketh, And [with] his arrows he smiteth, |
| WEB | God brings him out of Egypt. He has as it were the strength of the wild ox. He shall consume the nations his adversaries, shall break their bones in pieces, and pierce them with his arrows. |
| BBE | It is God who has taken him out of Egypt; his horns are like those of the mountain ox; the nations warring against him will be his food, their bones will be broken, they will be wounded with his arrows. |
Where they part company is אֵל — see How Translations Differ.
The sentence is structured around a main verb with multiple subordinate phrases detailing actions and purposes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָכַל
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 — Numbers 24:8
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 — Balaam's Prophecygenerated
Numbers 24:8 presents Balaam's prophecy, where he describes how God brought Israel out of bondage in Egypt with immense strength. This passage highlights God's might and His intention to empower Israel to overcome their enemies. The imagery of strength like a wild ox signifies not only physical power but also divine support in their conquests, as seen in the broader narrative of Israel's journey to the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 21:5 | and spoke against God and against Moses: “Why have you led us up out of Egypt to die in the wilderness? There is no bread or water, and we detest this wretched food!” |
| 2 | Numbers 23:22 | God brought them out of Egypt with strength like a wild ox. |
| 3 | Numbers 14:9 | Only do not rebel against the LORD, and do not be afraid of the people of the land, for they will be like bread for us. Their protection has been removed, and the LORD is with us. Do not be afraid of them!” |
| 4 | Numbers 23:24 | Behold, the people rise like a lioness; they rouse themselves like a lion, not resting until they devour their prey and drink the blood of the slain.” |
| 5 | Deuteronomy 7:1 | When the LORD your God brings you into the land that you are entering to possess, and He drives out before you many nations—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, seven nations larger and stronger than you— |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אֵל, 'elgenerated
The Hebrew word אֵל (*'el*) is a noun that conveys the idea of strength or power. It is often used to refer to God, emphasizing His might and authority. In this context, it underscores God's role as the supreme being who delivers Israel from oppression.
As a masculine singular noun, אֵל appears frequently in the Hebrew Bible, often in contexts that highlight divine strength and power, reinforcing the understanding of God as the ultimate source of might.
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 governing the verse is מוֹצִיא֣וֹ, bringing out, which connects the subject, God, with the action of delivering Israel from Egypt. The structure includes multiple phrases that describe the manner and purpose of this action.
The sentence is constructed with a series of clauses that detail the strength of God, likening it to a wild ox, followed by the intended outcomes of devouring nations and breaking their bones, which emphasizes the comprehensive nature of God's power.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֵל is rendered as θεὸς, which maintains the meaning of 'God' but also highlights the Greek understanding of divinity.
The choice of μονοκέρωτος for רְאֵם reflects an interpretation that emphasizes the uniqueness and strength of the wild ox, aligning with the imagery of power in the original Hebrew.
In plain words — the whole versegenerated
Numbers 24:8 describes how God brought Israel out of Egypt with great strength, comparing His power to that of a wild ox. This verse emphasizes God's might in leading Israel to defeat their enemies and highlights His role as a protector and deliverer.
Frequently Asked Questionsgenerated
This signifies God's deliverance of the Israelites from slavery, showcasing His power and commitment to His people.
The wild ox symbolizes immense strength and ferocity, illustrating the unstoppable nature of God's power in battle.
This imagery reflects God's promise to give Israel victory over their enemies, ensuring their safety and prosperity in the Promised Land.
The themes of deliverance and divine strength are prevalent throughout the Bible, particularly in the narratives of the Exodus and Israel's conquests.
Reflection Questionsgenerated
- In what ways have I experienced God's strength in my life?
- How can I trust in God's power when facing challenges?
- What does it mean for me to rely on God as my deliverer?
- How can I apply the lessons of divine strength and victory in my daily struggles?
The early church on this verse — how the Fathers read it
Eusebius of Caesarea cites this verse to argue that it foretells the journey of Jesus into Egypt with His parents.
The oracle in the previously quoted prophecy, in saying that the Lord would come into Egypt, foretold the journey of our Lord Jesus Christ when he went into Egypt with his parents.Early Church Fathers on Numbers 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 24:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod brought him forth out of Egypt, he hath as it were the strength of an unicorn,.... Here he repeats what he had said in a former prophecy, [See comments on Numbers 23:22]: he shall eat up the
Read John Gill on Numbers 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGod brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.
Read Robert Jamieson on Numbers 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall break their bones, or, unbone, or, take out, i.e. shall eat the flesh to the very bones, and then break them also.
Read Matthew Poole on Numbers 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 24:8 God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce [them] through with his arrows.Ver. 8. God brought him forth out of Egypt.] This he tells Balak, in answer to that complaint of his. Behold, there is a people come out of Egypt, q.d., Come they are indeed, but not of themselves, but by God, who said, "Out of Egypt have I called my son."
Read John Trapp on Numbers 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) God brought him forth out of Egypt.—(Comp. Numbers 23:22, and Note.)
Read Charles John Ellicott on Numbers 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. God brought him forth out of Egypt] They were neither expelled thence, nor came voluntarily away. God alone, with a high hand and uplifted arm, brought them forth. Concerning the unicorn, See Clarke on Numbers 23:22.
Read AdamClarke on Numbers 24 →CambridgeThe Cambridge Bible for Schools and Colleges8. The first two lines are identical (with the exception of ‘him’ for ‘them’) with Numbers 23:22 ; and in both traditions the words follow a reference to Israel’s king, and precede the metaphor of the lion and lioness. And smite them through with his arrows] lit. ‘and (as for) his arrows he shall smite.’ ‘His arrows’ (ηִ ?φָּ ?ιε) should perhaps be either ‘his oppressors’ (μδֲ ?φָ ?ιε) or ‘his loins’ (ηֲ ?μָ ?φָ ?ιε). For the latter cf. Deuteronomy 33:11.
Read Cambridge on Numbers 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Unicorn — This comparison is only an amplification of that in chap. xxiii, 22. See note. Eat up the nations — Destroy them. As an illustration take the seven nations of Canaan. Numbers 14:9; Deuteronomy 7:1.
Read Daniel Denison Whedon on Numbers 24 →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
God brought him out of Egypt with strength like a wild ox, to devour hostile nations and crush their bones, to pierce them with arrows.
God brings him out of Egypt. He has as it were the strength of the wild ox. He shall consume the nations his adversaries, shall break their bones in pieces, and pierce them with his arrows.
God brought him out of Egypt with strength like a wild ox, to devour hostile nations and crush their bones, to pierce them with arrows.
God brought them out of Egypt. They have, as it were, the strength of a young bull; they will devour hostile people and will break their bones and will pierce them through with arrows.
Tyndale line
God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.
God bringeth him forth out of Egypt; He hath as it were the strength of the wild-ox: He shall eat up the nations his adversaries, And shall break their bones in pieces, And smite them through with his arrows.
God bringeth him forth out of Egypt; He hath as it were the strength of the wild-ox: He shall eat up the nations his adversaries, And shall break their bones in pieces, And smite them through with his arrows.
God brought him forth from Egypt; he hath as it were the strength of a unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.
God brought him out of Egypt: his strength shalbe as an vnicorne: he shall eate the nations his enemies, and bruise their bones, and shoote them through with his arrowes.
Strictly literal
God brought him out of Egypt; he hath as it were the strength of a buffalo. He shall consume the nations his enemies, and break their bones, and with his arrows shall smite [them] in pieces.
God is bringing him out of Egypt; As the swiftness of a Reem is to him, He eateth up nations his adversaries, And their bones he breaketh, And [with] his arrows he smiteth,
God is bringing him out of Egypt, || As the swiftness of a wild ox for him, || He eats up nations—his adversaries, || And he breaks their bones, || And he strikes [with] his arrows.
God, who brought him forth out of Egypt, is to him like the heights of the reem; he will devour nations, his oppressors, and their bones will he break, and pierce [them] through with his arrows.
God brings him out of Egypt, with strength like a wild ox. He will eat up the nations who fight against him. He will break their bones to pieces. He will shoot them with his arrows.
From the Latin
God hath brought him out of Egypt, whose strength is like to the rhinoceros. They shall devour the nations that are his enemies, and break their bones, and pierce them with arrows.
Simplified
God led them out of Egypt with great power, as strong as an ox, destroying enemy nations, breaking their bones, piercing them with arrows.
It is God who has taken him out of Egypt; his horns are like those of the mountain ox; the nations warring against him will be his food, their bones will be broken, they will be wounded with his arrows.
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 (MT) of Numbers 24:8 describes God's strength in bringing Israel out of Egypt, using imagery of a wild ox to convey power and dominance over hostile nations. The Septuagint (LXX) aligns closely with the MT, matching all 13 words, although it presents them in a different order and structure. The Samaritan Pentateuch differs from the MT by using the word נחהו (to lead) instead of the MT's מוֹצִיאוֹ (to bring out). The Dead Sea Scrolls (4Q27) also reflect this difference, including the word נחהו, but it is partially restored by an editor, indicating some textual variation. Overall, while the core message remains consistent among the witnesses, the Samaritan Pentateuch and the Dead Sea Scrolls introduce a notable difference in wording.
אֵ֚ל מוֹצִיא֣וֹ מִמִּצְרַ֔יִם כְּתוֹעֲפֹ֥ת רְאֵ֖ם ל֑וֹ יֹאכַ֞ל גּוֹיִ֣ם צָרָ֗יו וְעַצְמֹתֵיהֶ֛ם יְגָרֵ֖ם וְחִצָּ֥יו יִמְחָֽץ׃
13 of the 13 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.
אל נחהו ממצרים כתועפת ראם לו יאכל גוים צריו ועצמתיהם יגרם וחציו ימחץ
1 word differs from the Masoretic Text: נחהו (lead)
[אל] [נח׳הו] [ממצרים] [כתועפות] ראם [ל׳ו] [יואכל] [גוים] [צרי׳ו] [ועצמותי׳הם] [יגרם] [וחצי׳ו] [ימחץ] [אויב]
1 word on the leather — 13 supplied entire by an editor.
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 Numbers 24:8
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 אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Hiphil | Suff — Verb hiphil participle (active) masculine singular common · suffixHVhrmsc/Sp3ms
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
Prep | N-proper — Preposition · noun properHR/Npl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
תּוֹעָפָה (tow`aphah) refers to a peak or eminence, specifically relating to towering horns or summits. The term is derived from a root meaning weariness or toil, suggesting a connection to strength or plenty. It appears only in the plural collective form.
[תּוֹעָפָה] n.f. eminence; of towering horns
base
H8443 תּוֹעָפָה
8443 tow`aphah to-aw-faw'
from 3286; (only in plural collective) weariness, i.e. (by
implication) toil (treasure so obtained) or speed:--plenty,
strength.
see HEBREW for 03286
תּוֹעָפָה (to.a.phah) — peak.
1) eminence, lofty horns, summit
1a) eminence (of towering horns, peaks, silver)
Prep | N-fp — Preposition · noun common feminine plural constructHR/Ncfpc
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…
רְאֵם (r'em) refers to a wild ox, possibly the extinct aurochs. The term is derived from the root meaning 'to see' or 'to be conspicuous,' indicating its notable appearance. While the exact identity of the animal is uncertain, it is mentioned in various contexts, including biblical texts.
רְאֵם n.m. wild ox
base
H7214 רְאֵם wild ox
7214 r'em reh-ame'
or rieym {reh-ame'}; or reym {rame}; or rem {rame}; from
7213; a wild bull (from its conspicuousness):--unicorn.
see HEBREW for 07213
רְאֵם (re.em) — wild ox.
probably the great aurochs or wild bulls which are now extinct. The exact meaning is not known.
N-ms — Noun common · masculine singular absoluteHNcmsa
(re'em): The word "unicorn" occurs in the King James Version in Nu 23:22; 24:8; De 33:17; Job 39:9,10; Ps 22:21; 29:6; 92:10; Isa 34:7 (the King James Version margin "rhinoceros"). the Revised Version (British and American) has everywhere "wild-ox" (margin "ox-antelope," Nu 23:22). The Septuagint has monokeros, "one-horned," except in Isa 34:7, where we find hoi hadroi, "the large ones," "the bulky ones." In this passage also the Septuagint has hoi krioi, "the rams," instead of English Versions of the Bible…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kon-sum' (akhal, kalah, tamam; analisko): In Old Testament 'akhal ("to eat," "devour") occurs very frequently, and is translated "consumed" (Ge 31:40; Ex 15:7; Ps 78:63, etc.); kalah ("to finish") is also frequently translated "consume," "consumed" (Ge 41:30; Ex 32:10; Ps 59:13, etc.); tamam, "to be perfect," "finished" (Nu 17:13; De 2:15; Ps 73:19, etc.). There are many other words translated "consume"…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3mp
גָּרַם (garam) is a Hebrew verb with meanings related to both reserving and breaking bones. It can signify laying aside or saving, as well as a more physical action of breaking or gnawing bones. The word is derived from a primitive root and is used in a denominative sense, indicating a range of meanings from the abstract to the concrete.
[גָּרַם] vb. lay aside, leave, save
base
[גָּרַם] vb. denom. break bones, break
base
H1633a גָּרַם lay aside, leave, save H1633b גָּרַם vb. denom. break bones, break
1633 garam gaw-ram'
a primitive root; to be spare or skeleton-like; used only as
a denominative from 1634; (causative) to bone, i.e. denude (by
extensive, craunch) the bones:--gnaw the bones, break.
see HEBREW for 01634
גָּרַם (ga.ram) — to reserve.
1) to cut off, reserve, lay aside, leave, save
1a) (Qal) to reserve
גָּרַם (ga.ram) — to break bones.
(Piel) to break bones, gnaw bones, break
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
חֵץ (chets) means 'arrow,' primarily found in poetic and prophetic contexts. It is derived from a root meaning 'to pierce' and can imply a wound or refer to a thunderbolt in a figurative sense. The word also encompasses related terms like 'dart' and 'shaft,' indicating its use in various forms of weaponry.
חֵץ n.m. arrow, mostly poet. and proph.
base
H2671 חֵץ arrow, mostly poet. and proph.
2671 chets khayts
from 2686; properly, a piercer, i.e. an arrow; by
implication, a wound; figuratively, (of God) thunder-bolt; (by
interchange for 6086) the shaft of a spear:--+ archer, arrow,
dart, shaft, staff, wound.
see HEBREW for 02686
see HEBREW for 06086
חֵץ (chets) — arrow.
arrow
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
מָחַץ (machats) is a Hebrew verb meaning to smite through, wound severely, or shatter. It is built from a primitive root and encompasses actions like crushing, smashing, or violently plunging. The entries indicate a range of meanings that include both literal and figurative uses, such as to subdue or destroy.
מָחַץ vb. smite through, wound severely, shatter
base
H4272 מָחַץ smite through, wound severely, shatter
4272 machats maw-khats'
a primitive root; to dash asunder; by implication, to crush,
smash or violently plunge; figuratively, to subdue or
destroy:--dip, pierce (through), smite (through), strike
through, wound.
מָחַץ (ma.chats) — to wound.
1) to smite through, shatter, wound severely
1a) (Qal)
1a1) to shatter
1a2) shattering (participle)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms