Genesis 22:20 — Word Study
WLCוַיְהִ֗י אַחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּה יָלְדָ֨ה מִלְכָּ֥ה גַם־ הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ׃
BSASome time laterhâyâh▸ [after these things, it came to pass] AbrahamʼAbrâhâm was toldnâgad▸ [informed, declared to] MilcahMilkâh [she, the wife of Nahor] has alsogam [even, too] borneyâlad■ [given birth to, beget] sonsbên [children, descendants] to your brotherʼâch [male sibling, close relative] NahorNâchôwr [Abraham's brother, grandson of Terah]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֗י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| אַחֲרֵי֙ | after | |
| הַדְּבָרִ֣ים | the things | Particle, noun common masculine plural absolute |
| הָאֵ֔לֶּה | these | Particle, particle |
| וַיֻּגַּ֥ד | and it was told | Verb, Hophal, sequential imperfect third person masculine singular |
| לְאַבְרָהָ֖ם | to Abraham | Preposition, noun proper masculine |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| הִ֠נֵּה | there! | Particle |
| יָלְדָ֨ה | she has borne | Verb, Qal, perfect third person feminine singular |
| מִלְכָּ֥ה | Milcah | Noun proper feminine |
| גַם־ | also | Adverb |
| הִ֛וא | she | Pronoun |
| בָּנִ֖ים | children | Noun common, masculine plural absolute |
| לְנָח֥וֹר | to Nahor | Preposition, noun proper masculine |
| אָחִֽיךָ׃ | brother your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Some time later, Abraham was told, “Milcah has also borne sons to your brother Nahor: |
| KJV | ¶ And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor; |
| ASV | And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she also hath borne children unto thy brother Nahor: |
| YLT | And it cometh to pass after these things that it is declared to Abraham, saying, 'Lo, Milcah hath borne, even she, sons to Nahor thy brother: |
| WEB | After these things, Abraham was told, “Behold, Milcah, she also has borne children to your brother Nahor: |
| BBE | After these things, Abraham had news that Milcah, the wife of his brother Nahor, had given birth to children; |
Where they part company is גַּם — see How Translations Differ.
The sentence structure is straightforward, with a main clause followed by a subordinate phrase detailing the content of the message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 22:20
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 Births of Milcah's Childrengenerated
Genesis 22:20 recounts the moment when Abraham is informed that Milcah has borne sons to his brother Nahor. This follows significant events in Abraham's life, particularly the near sacrifice of Isaac, illustrating the continuation of family lines and God's promises. The mention of Milcah's children emphasizes the importance of lineage in the biblical narrative, as seen throughout Genesis.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:25 | Like cold water to a weary soul is good news from a distant land. |
| 2 | Genesis 11:29 | And Abram and Nahor took wives for themselves. Abram’s wife was named Sarai, and Nahor’s wife was named Milcah; she was the daughter of Haran, who was the father of both Milcah and Iscah. |
| 3 | Genesis 24:15–24 | Before the servant had finished praying, Rebekah came out with her jar on her shoulder. She was the daughter of Bethuel son of Milcah, the wife of Abraham’s brother Nahor. |
| 4 | Genesis 11:26 | When Terah was 70 years old, he became the father of Abram, Nahor, and Haran. |
| 5 | Genesis 24:10–24 | Then the servant took ten of his master’s camels and departed with all manner of good things from his master in hand. And he set out for Nahor’s hometown in Aram-naharaim. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָלְדָ֨ה, yale.Dahgenerated
The verb יָלַד (yalad) means to bear or give birth, indicating the act of bringing forth children. It is used in various contexts throughout the Bible, often associated with significant births, such as in Genesis 4:1 when Eve gives birth to Cain.
In this verse, it highlights Milcah's role in continuing the family line of Nahor, Abraham's brother. The perfect tense indicates that the action has been completed, emphasizing the significance of her having borne sons.
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. The BSB has has also borne, which is echoed in the KJV and ASV.
Where others part company with the BSB they part company over a real fork in the lexicon, not over style. even borne (YLT) emphasizes the inclusion of Milcah's children alongside others, while the BSB maintains a straightforward narrative.
Sentence Structuregenerated
The main verb יְהִ֗י governs the entire verse, with a sequence of phrases detailing the circumstances. The structure indicates a narrative flow, beginning with the temporal marker and leading into the report to Abraham.
The use of a prepositional phrase לְאַבְרָהָ֖ם (to Abraham) clarifies the recipient of the message, while the noun phrases that follow detail the subject of the report, emphasizing Milcah's actions.
Septuagint Backgroundgenerated
The Septuagint translates יָלְדָ֨ה as τέτοκεν, which means 'she has borne.' This choice reflects a direct and clear rendering of the Hebrew, maintaining the focus on the act of giving birth.
The translation aligns closely with the Hebrew, suggesting a consistent understanding of Milcah's role in the narrative.
In plain words — the whole versegenerated
Genesis 22:20 tells us that Abraham was informed that Milcah has borne sons to his brother Nahor. This shows the continuation of family lines and the importance of descendants in the biblical narrative.
Frequently Asked Questionsgenerated
It signifies the continuation of Nahor's lineage and the importance of family in the biblical context.
Nahor is Abraham's brother, and their relationship is significant in the context of family and heritage.
In the Bible, lineage and descendants are crucial, as they carry forward the family legacy and fulfill God's promises.
Milcah is highlighted as a key figure in continuing the family line, showcasing the importance of women in biblical genealogies.
Reflection Questionsgenerated
- How does understanding family lineage in the Bible help us appreciate the narrative of Abraham?
- What significance do you see in the mention of Milcah's children?
- In what ways does this verse reflect the broader themes of family and heritage in the Old Testament?
- How can we apply the lessons of lineage and heritage in our own lives today?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the report to Abraham about Milcah's children, emphasizing the importance of lineage.
And they reported to Abraham, saying: Behold, Milcah has also borne children to your brother Nahor: Uz his firstborn, and Buz his brother, and Camuel the father of the Syrians, and Chesed.Early Church Fathers on Genesis 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 22:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass, after these things,.... Abraham's taking his son Isaac to the land of Moriah, building an altar on one of the mountains there, and laying him on it with an intention to sacrifice
Read John Gill on Genesis 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor; It was told Abraham ... Milcah, she hath also born
Read Robert Jamieson on Genesis 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis narration and genealogy is added for Rebekah’ s sake, and to make way for the following relation.
Read Matthew Poole on Genesis 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 22:20 And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;Ver. 20. It was told Abraham.] Good news out of a far country; God usually cheers up his children after sharpest trials; brings them, as once, from Marah to Elim, &c.
Read John Trapp on Genesis 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersNAHOR’S .(20) Thy brother Nahor.—Dwelling so far apart, news would seldom reach Abraham of those whom he had left at Haran. But besides the domestic interest, the knowledge thus conveyed to him was the cause “probably of Abraham’s determination to seek a wife for his son from among his own kindred. It has been noticed that Nahor has twelve sons, eight by his lawful wife, and four by his concubine. So Jacob has twelve sons, eight by two lawful wives, and four by two concubines. Lastly, Ishmael has twelve sons. These coincidences are curious, but afford no ground for the assertion that therefore these narratives are mythical. For coincidences quite as strange are to be found in every history…
Read Charles John Ellicott on Genesis 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Behold, Milcah, she hath also borne children unto thy brother] This short history seems introduced solely for the purpose of preparing the reader for the transactions related Genesis 24:1-67, and to show that the providence of God was preparing, in one of the branches of the family of Abraham, a suitable spouse for his son Isaac.
Read AdamClarke on Genesis 22 →CambridgeThe Cambridge Bible for Schools and Colleges20–24. The Genealogy of Nahor (J) In this genealogy it is to be noted, (1) that the home of Nahor and his sons is not Ur, but Aram Naharaim, as in Genesis 24:10; (2) that the sons of Nahor, like those of Ishmael (Genesis 25:13-16), Esau (Genesis 36:15-19), and Jacob, are twelve in number, of whom eight are born to his legitimate wife Milcah, and four to his concubine Reumah; (3) that the names of the sons represent tribes, or tribal dwelling-places, in the Aramaean, or Syrian, region on the N.E. of Palestine. The genealogy seems to represent a recollection of the traditional names of the prehistoric ancestors of the Hebrew immigrants. Probably the introduction of the genealogy at this point…
Read Cambridge on Genesis 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. It was told Abraham — How few and far between the visits and messages of those days! Fifty or more years had passed since Abraham left his kindred in Haran, and now he hears from them.
Read Daniel Denison Whedon on Genesis 22 →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
Some time later, Abraham was told, “Milcah has also borne sons to your brother Nahor:
After these things, Abraham was told, “Behold, Milcah, she also has borne children to your brother Nahor:
Some time later, Abraham was told, “Milcah has also borne sons to your brother Nahor:
After these things Abraham was told, “Milcah also has borne children to your brother Nahor –
Tyndale line
¶ And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;
And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she also hath borne children unto thy brother Nahor:
And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she also hath borne children unto thy brother Nahor;
And it came to pass after these things, that it was told to Abraham, saying, Behold, Milcah, she hath also borne children to thy brother Nahor;
And after these things one tolde Abraham, saying, Beholde Milcah, she hath also borne children vnto thy brother Nahor:
Strictly literal
And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she also has borne sons to thy brother Nahor:
And it cometh to pass after these things that it is declared to Abraham, saying, 'Lo, Milcah hath borne, even she, sons to Nahor thy brother:
And it comes to pass after these things that it is declared to Abraham, saying, “Behold, Milcah has borne, even she, sons to your brother Nahor:
And it came to pass after these things, that it was told to Abraham, saying, Behold, Milcah, she also, hath born children unto Nachor thy brother;
It came about after these things that Abraham was told, “Milkah has borne children, as well, to your brother Nahor.”
From the Latin
After these things, it was told Abraham that Melcha also had borne children to Nachor his brother.
Simplified
Sometime later, Abraham was told, “Milcah has had sons for your brother Nahor.”
After these things, Abraham had news that Milcah, the wife of his brother Nahor, had given birth to children;
Word by word, the decisions they made
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 agree closely in wording. The Samaritan Pentateuch differs slightly with two words: אַחֲרֵי (after) and הִוא (she), but the overall message remains consistent across all witnesses.
וַיְהִ֗י אַחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּה יָלְדָ֨ה מִלְכָּ֥ה גַם־ הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ׃
15 of the 15 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.
ויהי אחר הדברים האלה ויגד לאברהם לאמר הנה ילדה מלכה גם היא בנים לנחור אחיך
2 words differ from the Masoretic Text: אחר (after), היא (she)
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 22:20
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc — HAcmpc
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
HTd/Tm — Particle · particleHTd/Tm
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Conj | V-Hophal-ConsecImperf-3ms — Verb · Hophal · sequential imperfect third person masculine singularHc/VHw3ms
The Hebrew word אַבְרָם (*Abram*) refers to the biblical figure later known as אַבְרָהָם (*Abraham*), meaning 'father of a multitude.' He is first mentioned in Genesis 11:26 as the son of Terah and is notable for being the patriarch of the Hebrew nation through God's covenant. The name reflects his role as a significant ancestor.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H85 אַבְרָם Abram = אַבְרָהָם Abraham
85 'Abraham ab-raw-hawm'
contracted from 1 and an unused root (probably meaning to be
populous); father of a multitude; Abraham, the later name of
Abram:--Abraham.
see HEBREW for 01
אַבְרָהָם (av.ra.ham) — Abraham.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
§ Abraham = "father of a multitude" or "chief of multitude"
friend of God and founder of Hebrew nation via God's elective covenant
Prep | N-proper — Preposition · noun proper masculineHR/Npm
a'-bra-ham:
I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory
I. Name.
1. Various Forms:
In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…
Abraham
Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…
(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the…
Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
See BORN.
מִלְכָּה (Milkah) refers to a name meaning 'queen.' It identifies two notable women: one is the wife of Nahor and daughter of Haran, who had eight children; the other is the daughter of Zelophehad from the tribe of Manasseh. The entries highlight her familial connections, with the first mention in Genesis 11:29 and the second in Numbers 26:33.
מִלְכָּה n.pr.f.
wife of Nahor
daughter of Zelophehad (of Manasseh)
base
H4435 מִלְכָּה . wife of Nahor
. daughter of Zelophehad (of Manasseh)
4435 Milkah mil-kaw'
a form of 4436; queen; Milcah, the name of a Hebrewess and of
an Israelite:--Milcah.
see HEBREW for 04436
מִלְכָּה (mil.kah) — Milcah.
A woman living at the time of the Patriarchs, first mentioned at Gen.11.29;
daughter of: Haran (H2039);
sister of: Lot (H3876) and Iscah (H3252); married to Nahor (H5152H);
mother of: Uz (H5780H), Buz (H0938), Kemuel (H7055), Chesed (H3777), Hazo (H2375), Pildash (H6394), Jidlaph (H3044) and Bethuel (H1328A)
§ Milcah = "queen"
1) daughter of Haran and wife of Nahor, her uncle and Abraham's brother, to whom she bore 8 children
2) a daughter of Zelophehad and granddaughter of Manasseh
מִלְכָּה (mil.kah) — Milcah.
A woman of the tribe of Manasseh living at the time of Egypt and Wilderness, first mentioned at Num.26.33;
daughter of: Zelophehad (H6765);
sister of: Mahlah (H4244), Noah (H5270), Hoglah (H2295) and Tirzah (H8656)
§ Milcah = "queen"
1) daughter of Haran and wife of Nahor, her uncle and Abraham's brother, to whom she bore 8 children
N-proper — Noun proper feminineHNpf
mil'-ka (milkah; Melcha):
(1) Daughter of Haran, wife of Nahor, and grandmother of Rebekah (Ge 11:29; 22:20-23; 24:15,24,47).
(2) Daughter of Zelophehad (Nu 26:33; 27:1; 36:11; Jos 17:3). Many recent authorities are of opinion that Milcah is an abbreviation of Bethmilcah, and is a geographical rather than a personal name.
(queen or counsel). Daughter of Haran and wife of her uncle Nahor, Abraham’s brother, to whom she bore eight children. (Genesis 11:29; 22:20,23; 24:15,24,47) The fourth daughter of Zelophehad. (Numbers 26:33; 27:1; 36:11; Joshua 17:3)
queen
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Adv — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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)
HPp3fs — PronounHPp3fs
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
נָחוֹר (Nachowr) refers to Nahor, a biblical figure associated with the Patriarchs. He is identified as both the father of Terah and the grandfather of Abraham, as well as the son of Serug. The name is linked to the meaning 'snorting.' The entries note his family connections, including his brother Abraham and his marriage to Milcah.
נָחוֹר n.pr.m.
father of Teraḥ
son of Teraḥ and brother of Abr.
base
H5152 נָחוֹר . father of Teraḥ
. son of Teraḥ and brother of Abr.
5152 Nachowr naw-khore'
from the same as 5170; snorer; Nochor, the name of the
grandfather and a brother of Abraham:--Nahor.
see HEBREW for 05170
נָחוֹר (na.chor) — Nahor.
A man living at the time of the Patriarchs, first mentioned at Gen.11.22;
son of: Serug (H8286);
father of: Terah (H8646)
Also named: Nachōr (Ναχώρ "Nahor" G3493)
§ Nahor = "snorting"
1) son of Serug, father of Terah, and grandfather of Abraham
2) son of Terah and brother of Abraham
נָחוֹר (na.chor) — Nahor.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Abraham (H0085), Haran (H2039) and Sarah (H8283); married to Milcah (H4435) and Reumah (H7208);
father of: Uz (H5780H), Buz (H0938), Kemuel (H7055), Chesed (H3777), Hazo (H2375), Pildash (H6394), Jidlaph (H3044), Bethuel (H1328A), Tebah (H2875), Gaham (H1514), Tahash (H8477) and Maacah (H4601)
§ Nahor = "snorting"
1) son of Serug, father of Terah, and grandfather of Abraham
2) son of Terah and brother of Abraham
Prep | N-proper — Preposition · noun proper masculineHR/Npm
na'-hor (nachor; in the New Testament Nachor):e representative of Naphtali among the 12 spies (Nu 13:14).
(1) Son of Serug and grandfather of Abraham (Ge 11:22-25; 1Ch 1:26).
(2) Son of Terah and brother of Abraham (Ge 11:26,27,29; 22:20,23; 24:15,24,47; 29:5; Jos 24:2).
Nahor
Snorting. (1.) The father of Terah, who was the father of Abraham (Gen. 11:22-25; Luke 3:34).
(2.) A son of Terah, and elder brother of Abraham (Gen. 11:26, 27; Josh. 24:2, R.V.). He married Milcah, the daughter of his brother Haran, and remained in the land of his nativity on the east of the river Euphrates at Haran (Gen. 11:27-32). A correspondence was maintained between the family of Abraham in Canaan and the relatives in the old ancestral home at Haran till the time of Jacob. When Jacob fled from Haran all intercourse between the two branches of the family came to an end (
(snorting), the name of two persons in the family of Abraham. His grandfather; the son of Serug and father of Terah. (Genesis 11:22-25) (B.C. 2174.) Grandson of the preceding son of Terah and brother of Abraham and Haran. (Genesis 11:26,27) (B.C. 2000.) The order of the ages of the family of Terah is not improbably inverted in the narrative; in which case Nahor instead of being younger than Abraham, was really older. He married Milcah, the daughter of his brother Haran; and when Abraham and Lot migrated to Canaan, Nahor remained behind in the land of his birth, on the eastern side of the Euphrates.
1. Son of Serug, and father of Terah, Ge 11:22-25 Lu 3:34.
2. Son of Terah, and brother of Abraham and Haran. He married Milcah his niece in Ur of the Chaldees, Ge 11:26,29, but seems to have transferred his residence to Haran, Ge 24:10 27:43. He had twelve sons, and among them Bethuel the father of Rebekah, Ge 22:20-24.
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms