1 Chronicles 2:26 — Word Study
WLCוַתְּהִ֨י אִשָּׁ֥ה אַחֶ֛רֶת לִֽירַחְמְאֵ֖ל וּשְׁמָ֣הּ עֲטָרָ֑ה הִ֖יא אֵ֥ם אוֹנָֽם׃ ס
BSAJerahmeelYᵉrachmᵉʼêl [may God have pity, a son of Hezron] hadhâyâh▸ anotherʼachêr [different, next] wifeʼishshâh [female partner, companion] namedshêm AtarahʻĂṭârâh△ [a woman from the tribe of Judah] whohûwʼ was the motherʼêm [female parent, nurturer] of OnamʼÔwnâm [meaning vigorous, strong]
| Greek | English | Parsing |
|---|---|---|
| וַתְּהִ֨י | and she belonged | Verb, Qal, sequential imperfect third person feminine singular |
| אִשָּׁ֥ה | a wife | Noun common, feminine singular absolute |
| אַחֶ֛רֶת | another | Adj |
| לִֽירַחְמְאֵ֖ל | to Jerahmeel | Preposition, noun proper masculine |
| וּשְׁמָ֣הּ | and name her | Conjunction, noun common masculine singular construct, suffix |
| עֲטָרָ֑ה | [was] Atarah | Noun proper feminine |
| הִ֖יא | she | Pronoun |
| אֵ֥ם | [was] [the] mother of | Noun common, feminine singular construct |
| אוֹנָֽם׃ ס | Onam | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Jerahmeel had another wife named Atarah, who was the mother of Onam. |
| KJV | Jerahmeel had also another wife, whose name was Atarah; she was the mother of Onam. |
| ASV | And Jerahmeel had another wife, whose name was Atarah; she was the mother of Onam. |
| YLT | And Jerahmeel hath another wife, and her name [is] Atarah, she [is] mother of Onam. |
| WEB | Jerahmeel had another wife, whose name was Atarah. She was the mother of Onam. |
| BBE | And Jerahmeel had another wife, whose name was Atarah: she was the mother of Onam. |
Where they part company is אִשָּׁ֥ה — see How Translations Differ.
One main verb, two phrases providing additional information. The structure highlights the familial relationships.
4 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהִיא
verbהָיָה
The sentence as the grammar sees it Open the tree ›
1 of 9 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 — 1 Chronicles 2:26
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 Genealogy of Jerahmeelgenerated
1 Chronicles 2:26 provides a brief account of Jerahmeel's family, naming his wife Atarah and their son Onam. This verse is part of a larger genealogy that traces the lineage of the tribe of Judah, highlighting important familial connections. The context shows the importance of lineage in biblical narratives, particularly in establishing the heritage of significant figures in Israel's history.
Cross References
The Key Word — עֲטָרָ֑ה, 'a.ta.Rahgenerated
The name עֲטָרָה (Atarah) refers to a woman from the tribe of Judah, specifically mentioned as the wife of Jerahmeel and mother of Onam. The name is linked to the meaning of 'crown' and signifies her role within the family lineage.
As a proper noun, Atarah is significant in genealogical records, emphasizing the importance of family and heritage in the biblical narrative. The mention of her as the mother of Onam further establishes her place in the lineage of Judah.
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
One finite verb governs the whole verse — וַתְּהִ֨י, and she belonged — with several phrases hanging off it: a noun phrase identifying the subject, a prepositional phrase indicating the relationship, and a clause that describes the identity of Atarah.
The structure emphasizes the relationship between Jerahmeel and Atarah, with the verb at the forefront establishing the action of belonging.
Septuagint Backgroundgenerated
The Septuagint translates וַתְּהִ֨י as ἦν (ēn), meaning 'was.' This choice reflects a straightforward rendering of the Hebrew verb, maintaining the sense of existence.
The Greek word γυνὴ is used for אִשָּׁ֥ה, which means 'woman' and carries the same familial connotation as in the Hebrew text.
In plain words — the whole versegenerated
1 Chronicles 2:26 tells us that Jerahmeel had another wife named Atarah, who was the mother of Onam. This verse is part of a genealogy that highlights the family connections within the tribe of Judah, showing the importance of lineage.
Frequently Asked Questionsgenerated
Atarah was the wife of Jerahmeel and the mother of Onam, as mentioned in 1 Chronicles 2:26.
The name Atarah is linked to the meaning of 'crown', signifying her role as a significant figure in the lineage.
Genealogy is important in the Bible as it establishes the heritage and lineage of key figures, demonstrating God's faithfulness through generations.
Jerahmeel's family is significant as it connects to the broader narrative of the tribe of Judah, emphasizing the importance of family ties in biblical history.
Reflection Questionsgenerated
- What does the genealogy of Jerahmeel teach us about the importance of family in the Bible?
- How can understanding the meaning of names, like Atarah, deepen our appreciation of biblical narratives?
- In what ways do genealogies in the Bible reflect God's faithfulness to His promises?
- How can we apply the lessons of lineage and heritage in our own lives today?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 1 Chronicles 2:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleJerahmeel had also another wife, whose name was Atarah,.... Distinct from his wife before named; or "another woman", which is a phrase for an harlot or concubine, Jude 11:2 which she might be, as
Read John Gill on 1 Chronicles 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the sons of Jerahmeel the firstborn of Hezron were, Ram the firstborn, and Bunah, and Oren, and Ozem, and Ahijah. No JFB commentary on these verses.
Read Robert Jamieson on 1 Chronicles 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 2:26 Jerahmeel had also another wife, whose name [was] Atarah; she [was] the mother of Onam.Ver. 26. Jerahmeel had also another wife.] Besides Abijah his wife. [Sic.(?) Besides his wife who was the mother of Ahijah.]
Read John Trapp on 1 Chronicles 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Atarah.—The word means corona, here and in 1 Chronicles 2:54; probably, the ring-fence or fortifications round a city. So στέφανος was used in Greek (Pindar, Olymp. viii. 42, of the wall of Troy). The plural Ataroth occurs as the name of a town in Numbers 32:3; Joshua 16:5. The mother of Onam.—See 1 Chronicles 2:28-34 for the ramifications of this clan.
Read Charles John Ellicott on 1 Chronicles 2 →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
Jerahmeel had another wife named Atarah, who was the mother of Onam.
Jerahmeel had another wife, whose name was Atarah. She was the mother of Onam.
Jerahmeel had another wife named Atarah, who was the mother of Onam.
Jerahmeel had another wife named Atarah; she was Onam’s mother.
Tyndale line
Jerahmeel had also another wife, whose name was Atarah; she was the mother of Onam.
And Jerahmeel had another wife, whose name was Atarah; she was the mother of Onam.
And Jerahmeel had another wife, whose name was Atarah; she was the mother of Onam.
Jerahmeel had also another wife, whose name was Atarah; she was the mother of Onam.
Also Ierahmeel had another wife named Atarah, which was the mother of Onam.
Strictly literal
And Jerahmeel had another wife, whose name was Atarah; she was the mother of Onam.
And Jerahmeel hath another wife, and her name [is] Atarah, she [is] mother of Onam.
And Jerahmeel has another wife, and her name [is] Atarah, she [is] mother of Onam.
Yerachmeel had also another wife, whose name was 'Atarah; she was the mother of Onam.
Jerahmeel had another wife, whose name was Atarah. She was the mother of Onam.
From the Latin
And Jerameel married another wife, named Atara, who was the mother of Onam.
Simplified
Jerahmeel had another wife called Atarah. She was the mother of Onam.
And Jerahmeel had another wife, whose name was Atarah: she was the mother of Onam.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states that Jerahmeel had another wife named Atarah, who was the mother of Onam. The Septuagint agrees with this content, matching 9 of the 9 words from the Hebrew text, although it presents them in a different order and style. There are no significant differences in meaning between these witnesses for this verse.
וַתְּהִ֨י אִשָּׁ֥ה אַחֶ֛רֶת לִֽירַחְמְאֵ֖ל וּשְׁמָ֣הּ עֲטָרָ֑ה הִ֖יא אֵ֥ם אוֹנָֽם׃ ס
9 of the 9 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.
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 1 Chronicles 2:26
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAafsa
יְרַחְמְאֵל (Yrachm'el) means 'may God have compassion' and refers to several individuals in the Old Testament, primarily from the tribe of Judah. The name is derived from roots meaning 'to have compassion' and 'God.' Key figures include a son of Hezron and a Levite mentioned during the Divided Monarchy. The name appears in 1 Samuel 27:10 and Jeremiah 36:26.
יְרַחְמְאֵל n.pr.m. (may Ēl have compassion)
name in Judah
son of king Jehoiakim
Levite
base
H3396 יְרַחְמְאֵל
3396 Yrachm'el yer-akh-meh-ale'
from 7355 and 410; God will compassionate; Jerachmeel, the
name of three Israelites:--Jerahmeel.
see HEBREW for 07355
see HEBREW for 0410
יְרַחְמְאֵל (ye.rach.me.el) — Jerahmeel.
A man of the tribe of Judah living before Israel's Monarchy, first mentioned at 1Sa.27.10;
son of: Hezron (H2696H);
brother of: Ram (H7410), Caleb (H3612H), Segub (H7687H) and Ashhur (H0806); married to Atarah (H5851);
father of: Ram (H7410H), Bunah (H0946), Oren (H0767), Ozem (H0684H), Ahijah (H0281J) and Onam (H0208H)
Also named: ye.rach.me.e.li (יְרַחְמְאֵלִי "Jerahmeelite" H3397)
§ Jerahmeel = "may God have pity"
1) the 1st son of Hezron, grandson of Pharez, and great grandson of Judah and the founder of the family of Jerahmeelites
2) officer sent by king Jehoiakim of Judah to arrest Baruch
3) a Merarite Levite the representative of the family of Kish, the son of Mahli
יְרַחְמְאֵל (ye.rach.me.el) — Jerahmeel.
A man of the tribe of Levi living at the time of Divided Monarchy, only mentioned at 1Ch.24.29;
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Jerahmeel
Loving God. (1.) The son of Hezron, the brother of Caleb (1 Chr. 2:9, 25, 26, etc.).
(2.) The son of Kish, a Levite (1 Chr. 24:29).
(3.) Son of Hammelech (Jer. 36:26).
(mercy of God). First-born son of hezron, the son of Pharez, the son of Judah, (1 Chronicles 2:9,25-27,33,42) and founder of the family of Jerahmeelites. (1 Samuel 27:10) (B.C. before 1491.) A Merarite Levite, the representative of the family of Kish, the son of Mahli. (1 Chronicles 24:29) comp. 1Chr 23:21 (B.C. 1014.) Son of Hammelech, who was employed by Jehoiakim to make Jeremiah and baruch prisoners, after the had burnt the roll of Jeremiah’s prophecy. (Jeremiah 36:26) (B.C. 505.)
the mercy, or the beloved, of God
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
עֲטָרָה (Atarah) refers to a woman from the tribe of Judah, specifically mentioned in 1 Chronicles 2:26 as the wife of Jerahmeel and mother of Onam. The name is linked to the meaning "a crown." The entries indicate that it is a proper noun and do not provide significant disagreement.
עֲטָרָה n.pr.f. 1 Ch 2:26
ref
H5851 עֲטָרָה
5851 `Atarah at-aw-raw'
the same as 5850; Atarah, an Israelitess:--Atarah.
see HEBREW for 05850
עֲטָרָה (a.ta.rah) — Atarah.
A womanof the tribe of Judah living at the time of United Monarchy, only mentioned at 1Ch.2.26; married to Jerahmeel (H3396);
mother of: Onam (H0208H)
§ Atarah = "a crown"
wife of Jerahmeel and mother of Onam
N-proper — Noun proper feminineHNpf
at'-a-ra, a-ta'-ra (`aTarah, "crown"): One of Jerahmeel's wives and mother of Onam (1Ch 2:26).
(a crown) a wife of Jerahmeel, and mother of Onam. (1 Chronicles 2:26)
a crown
→ Wife of Jerahmeel 1Ch 2:26
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs — Noun common · feminine singular constructHNcfsc
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…
אוֹנָם (Ownam) means "vigorous" and refers to two individuals: a chief of the Horites, grandson of Seir, and a chief of the tribe of Judah, son of Jerahmeel. The name appears in Genesis 36:23 and 1 Chronicles 2:26, highlighting its significance in both Edomite and Israelite genealogies.
אוֹנָם n.pr.m. (vigorous)
chief of Horites
chief of tribe of Judah
base
H208 אוֹנָם (vigorous) . chief of Horites
. chief of tribe of Judah
208 'Ownam o-nawm'
a variation of 209; strong; Onam, the name of an Edomite and
of an Israelite:--Onam.
see HEBREW for 0209
אוֹנָם (o.nam) — Onam.
A man living at the time of the Patriarchs, first mentioned at Gen.36.23;
son of: Shobal (H7732);
brother of: Alvan (H5935), Manahath (H4506B), Ebal (H5858B) and Shepho (H8195)
§ Onam = "vigorous"
1) a Horite chief, grandson of Seir
2) son Jerahmeel, a chief of Judah
אוֹנָם (o.nam) — Onam.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 1Ch.2.26;
son of: Jerahmeel (H3396) and Atarah (H5851);
brother of: Ram (H7410H), Bunah (H0946), Oren (H0767), Ozem (H0684H) and Ahijah (H0281J);
father of: Shammai (H8060) and Jada (H3047)
§ Onam = "vigorous"
1) a Horite chief, grandson of Seir
2) son Jerahmeel, a chief of Judah
N-proper — Noun proper masculineHNpm
(strong). One of the sons of Shobal the son of Seir. (Genesis 36:23; 1 Chronicles 1:40) (B.C. 1964.) The son of Jerahmeel by his wife Atarah. (1 Chronicles 2:26,28)
Onan, same as On