Genesis 24:59 — Word Study
WLCוַֽיְשַׁלְּח֛וּ אֶת־ רִבְקָ֥ה אֲחֹתָ֖ם וְאֶת־ מֵנִקְתָּ֑הּ וְאֶת־ עֶ֥בֶד אַבְרָהָ֖ם וְאֶת־ אֲנָשָֽׁיו׃
BSASo they sentshâlach▸ [away, let go] their sisterʼâchôwth Rebekah {on her way}Ribqâh [the wife of Isaac and mother of Esau and Jacob] along with her nurseyânaq [the one who suckled her, a caregiver] and Abraham’sʼAbrâhâm [the father of faith] servantʻebed [a bondservant, one who serves]
| Greek | English | Parsing |
|---|---|---|
| וַֽיְשַׁלְּח֛וּ | and they sent away | Verb, Piel, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| רִבְקָ֥ה | Rebekah | Noun proper feminine |
| אֲחֹתָ֖ם | sister their | Noun common feminine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מֵנִקְתָּ֑הּ | suckling-nurse her | Noun common feminine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| עֶ֥בֶד | [the] servant of | Noun common, masculine singular construct |
| אַבְרָהָ֖ם | Abraham | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| אֲנָשָֽׁיו׃ | men his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they sent their sister Rebekah on her way, along with her nurse and Abraham’s servant and his men. |
| KJV | And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men. |
| ASV | And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men. |
| YLT | And they send away Rebekah their sister, and her nurse, and Abraham's servant, and his men; |
| WEB | They sent away Rebekah, their sister, with her nurse, Abraham’s servant, and his men. |
| BBE | So they sent their sister Rebekah and her servant with Abraham's servant and his men. |
Where they part company is in the phrasing of the sending action — see How Translations Differ.
The main clause is supported by several noun phrases that detail who is being sent and who accompanies her.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 24:59
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 Sending of Rebekahgenerated
Genesis 24:59 describes the moment when Rebekah's family sends her away to marry Isaac. This decision is significant as it marks a pivotal point in the lineage of the Israelites. The family expresses their blessing for her future, indicating the importance of her role in the covenant promises made to Abraham.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 24:50–53 | Laban and Bethuel answered, “This is from the LORD; we have no choice in the matter. |
| 2 | Genesis 35:8 | Now Deborah, Rebekah’s nurse, died and was buried under the oak below Bethel. So Jacob named it Allon-bachuth. |
| 3 | Numbers 11:12 | Did I conceive all these people? Did I give them birth, so that You should tell me, ‘Carry them in your bosom, as a nurse carries an infant,’ to the land that You swore to give their fathers? |
| 4 | 1 Thessalonians 2:5 | As you know, we never used words of flattery or any pretext for greed. God is our witness! |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — וַֽיְשַׁלְּח֛וּ, vay.sha.le.Chugenerated
The verb שָׁלַח (shalach) is a Piel form meaning 'to send away' or 'to let go'. It conveys the action of sending someone or something forth, often with a sense of purpose. The parsing as a sequential imperfect third person masculine plural indicates that this action is performed by multiple subjects in the past.
This word can imply a range of meanings, from sending away a person to letting go of something. In this context, it emphasizes the act of sending Rebekah away, highlighting the family's decision to release her into a new life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the wording of this verse.
Sentence Structuregenerated
The main verb of the sentence is וַֽיְשַׁלְּח֛וּ (they sent away), which governs the entire clause. The structure includes several noun phrases that specify what and who is being sent: Rebekah, her nurse, Abraham's servant, and his men.
The Hebrew word order places emphasis on the action of sending, followed by the details of who is involved, which is typical in Hebrew prose.
Septuagint Backgroundgenerated
The Septuagint translates וַֽיְשַׁלְּח֛וּ as ἐχέπεμψαν (they sent), which captures the same meaning but may reflect a slightly different nuance in the Greek context.
This choice indicates a straightforward sending, without additional implications, aligning closely with the Hebrew intent.
In plain words — the whole versegenerated
Genesis 24:59 tells us that Rebekah's family sent her away with her nurse and Abraham's servant. This moment is important as it sets the stage for her marriage to Isaac, a key event in the biblical narrative.
Frequently Asked Questionsgenerated
It signifies a significant transition in her life, moving from her family to become Isaac's wife.
The servant is Abraham's trusted servant, tasked with finding a wife for Isaac.
Rebekah is a key figure as the wife of Isaac and mother of Jacob and Esau, pivotal in the lineage of the Israelites.
The nurse represents care and support for Rebekah, highlighting the familial bonds as she transitions to a new life.
Reflection Questionsgenerated
- What does it mean for someone to be sent away in your life experiences?
- How can we understand the importance of family decisions in shaping our paths?
- In what ways can we support those who are transitioning to new stages in their lives?
- How does Rebekah's story inspire us to embrace new beginnings?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the sending of Rebekah and her companions, emphasizing the importance of this moment in the biblical narrative.
And they sent away their sister Rebecca, and her belongings, and Abraham's servant, and the men who were with him. In Hebrew, it says: And they sent away their sister Rebecca, and her nurse, and Abraham's servant, and his men.Early Church Fathers on Genesis 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 24:59 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they sent away Rebekah their sister,.... Not in a pet or angry humour, but with good will; they agreed she should go, and took their leave in a very honourable and affectionate manner.
Read John Gill on Genesis 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men. Her nurse.
Read Robert Jamieson on Genesis 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHer nurse was Deborah, by comparing . In this corrupt family, the mother and the nurse are two distinct persons; but in Abraham’ s pious family there was no such principle or practice. See .
Read Matthew Poole on Genesis 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 24:59 And they sent away Rebekah their sister, and her nurse, and Abraham’ s servant, and his men.Ver. 59. And her nurse.] Deborah, who was a great stay to Jacob’ s family, and her loss much lamented.
Read John Trapp on Genesis 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(59) Their sister.—Bethuel may have had other sons, though Laban only is mentioned. Her nurse.—How dear Deborah was, first to Rebekah, and afterwards to Jacob, may be seen by the lamentation at her death (Genesis 35:8).
Read Charles John Ellicott on Genesis 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 59. And her nurse] Whose name, we learn from Genesis 35:8, was Deborah, and who, as a second mother, was deemed proper to accompany Rebekah. This was a measure dictated by good sense and prudence. Rebekah had other female attendants. See Genesis 24:61.
Read AdamClarke on Genesis 24 →CambridgeThe Cambridge Bible for Schools and Colleges59. their sister] Laban is thus referred to as the head of the family; cf. “your daughter” in Genesis 34:8. her nurse] i.e. her special personal attendant; cf. Genesis 29:24; Genesis 29:29. The name of the nurse appears in Genesis 35:8 as Deborah. and his men] The servant’s retinue, mentioned in Genesis 24:32; see note on Genesis 24:10.
Read Cambridge on Genesis 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible59. They sent… their sister — Special reference to Laban and the younger members of the household. Her nurse — Deborah, who died long after and was buried at Bethel. Genesis 35:8.
Read Daniel Denison Whedon on Genesis 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
So they sent their sister Rebekah on her way, along with her nurse and Abraham’s servant and his men.
They sent away Rebekah, their sister, with her nurse, Abraham’s servant, and his men.
So they sent their sister Rebekah on her way, along with her nurse and Abraham’s servant and his men.
So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men.
Tyndale line
And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men.
And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men.
And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men.
And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men.
So they let Rebekah their sister goe, and her nourse, with Abrahams seruant and his men.
Strictly literal
And they sent away Rebecca their sister, and her nurse, and Abraham's servant, and his men.
And they send away Rebekah their sister, and her nurse, and Abraham's servant, and his men;
And they send away their sister Rebekah, and her nurse, and Abraham’s servant, and his men;
And thereupon they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men.
So they sent their sister Rebekah, along with her female servant, on her journey with Abraham's servant and his men.
From the Latin
So they sent her away, and her nurse, and Abraham’s servant, and his company,
Simplified
So they let Laban's sister Rebekah leave with Abraham's servant and his men, together with the woman who had nursed her as a child.
So they sent their sister Rebekah and her servant with Abraham's servant and his men.
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 is supported by the Septuagint, which matches 8 of the 11 words. The Samaritan Pentateuch differs slightly, using different terms for 'sister' and 'nurse', but the overall meaning remains consistent.
וַֽיְשַׁלְּח֛וּ אֶת־ רִבְקָ֥ה אֲחֹתָ֖ם וְאֶת־ מֵנִקְתָּ֑הּ וְאֶת־ עֶ֥בֶד אַבְרָהָ֖ם וְאֶת־ אֲנָשָֽׁיו׃
8 of the 11 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.
וישׁלחו את רבקה אחותם ואת מינקתה ואת עבד אברהם ואת אנשׁיו
2 words differ from the Masoretic Text: אחותם (sister), מינקתה (nursing woman)
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 24:59
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רִבְקָה (Ribqah) refers to Rebekah, the daughter of Bethuel and wife of Isaac, who is also the mother of Esau and Jacob. The name is linked to the idea of being ensnared, possibly reflecting her beauty. She is first mentioned in Genesis 22:23, and her familial connections include her brother Laban.
רִבְקָה 30 n.pr.f. Rebekah, daughter of Bethuel and wife of Isaac
base
H7259 רִבְקָה Rebekah, daughter of Bethuel and wife of Isaac
7259 Ribqah rib-kaw'
from an unused root probably meaning to clog by tying up the
fetlock; fettering (by beauty); Ribkah, the wife of Isaac:--
Rebekah.
רִבְקָה (riv.qah) — Rebekah.
A woman living at the time of the Patriarchs, first mentioned at Gen.22.23;
daughter of: Bethuel (H1328A);
sister of: Laban (H3837A); married to Isaac (H3327);
mother of: Esau (H6215) and Israel (H3478)
Also named: Rhebekka (Ῥεβέκκα "Rebekah" G4479)
§ Rebekah = "ensnarer"
daughter of Bethuel, sister of Laban, wife of Isaac, and mother of Esau and Jacob
N-proper — Noun proper feminineHNpf
re-bek'-a (ribhqah; Septuagint and New Testament Rhebekka, whence the usual English spelling Rebecca): Daughter of Bethuel and an unknown mother, grand-daughter of Nahor and Milcah, sister of Laban, wife of Isaac, mother of Esau and Jacob.
Her name is usually explained from the Arabic, rabqat, "a tie-rope for animals," or, rather, "a noose" in such a rope; its application would then by figure suggest the beauty (?) of her that bears it, by means of which men are snared or bound; The root is found in Hebrew only in the noun meaning "hitching-place" or "stall," in the familiar phrase "fatted calf" or "calf of the stall," and in view of the meaning of such names as Rachel and Eglah the name Rebekah might well mean (concrete for abstract, like riqmah, chemdah, etc.) a "tied-up calf" (or "lamb"?), one therefore peculiarly choice and fat.
Rebekah
A noose, the daughter of Bethuel, and the wife of Isaac (Gen. 22:23; 24:67). The circumstances under which Abraham’s “steward” found her at the “city of Nahor,” in Padan-aram, are narrated in Gen. 24-27. “She can hardly be regarded as an amiable woman. When we first see her she is ready to leave her father’s house for ever at an hour’s notice; and her future life showed not only a full share of her brother Laban’s duplicity, but the grave fault of partiality in her relations to her children, and a strong will, which soon controlled the gentler nature of her husband.” The time and circumstances of her death are not recorded, but it is said that she was buried in the cave of Machpelah (Gen. 49:31).
(ensnarer), daughter of Bethuel, (Genesis 22:23) and sister of Laban, married to Isaac. She is first presented to us in (Genesis 24:1) ... where the beautiful story of her marriage is related. (B.C. 1857.) For nineteen years she was childless: then Esau and Jacob were born, the younger being the mother’s companion and favorite. (Genesis 25:19-28) Rebekah suggested the deceit that was practiced by Jacob on his blind father. She directed and aided him in carrying it out, foresaw the probable consequence of Esau’s anger, and prevented it by moving Isaac to send Jacob away to Padan-aram, (Genesis 27:1) ... to her own kindred. (
A daughter of Bethuel, and sister of Laban in Mesopotamia, who became the wife of Isaac, and twenty years afterwards the mother of Jacob and Esau. The manner in which she was sought and obtained as the wife of Isaac, exhibits a striking picture of oriental manners and customs. Through her partiality for Jacob, she was tempted into the use of unjustifiable means to secure for him the inheritance, not having faith to leave to God the fulfilment of his own purposes, Ge 25:22,23. Her deceit led to disastrous results: Jacob fled from home; and when he returned from Mesopotamia twenty years afterwards, his mother lay buried in the cave of Machpelah, Ge 24:1-28:22 49:31.
אָחוֹת (achowth) means 'sister' and can refer to a full sister, half-sister, or a relative. It is used both literally and figuratively, symbolizing relationships such as that of Israel and Judah, and can also imply intimacy or connection. The word is built from a feminine form related to other terms for kinship.
אָחוֹת 114 n.f. sister
sister
= beloved
symbol. of Judah, Samaria, Sodom & Jerusalem
fig. of intimate connection
another
base
H269 אָחוֹת sister
269 'achowth aw-khoth'
irregular feminine of 251; a sister (used very widely (like
250), literally and figuratively):--(an-)other, sister,
together.
see HEBREW for 0251
see HEBREW for 0250
אָחוֹת (a.chot) — sister.
1) sister
1a) sister (same parents)
1b) half-sister (same father)
1c) relative
1c1) (metaph) of Israel's and Judah's relationship
1d) beloved
1d1) bride
1e) (fig.) of intimate connection
1f) another
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
יָנַק (yanaq) means to suck or suckle, particularly in the context of an infant nursing at its mother's breast. It can also refer to the act of giving milk or nursing, with related forms indicating a nursing mother or suckling child. The entries consistently emphasize the nurturing aspect of this word.
[יָנַק] vb. suck
Qal suck, of infant at mother's breast
Hiph. give suck to, nurse
base
H3243 יָנַק suck .suck, of infant at mother's breast
. give suck to, nurse
3243 yanaq yaw-nak'
a primitive root; to suck; causatively, to give milk:--milch,
nurse(-ing mother), (give, make to) suck(-ing child, -ling).
יָנַק (ya.naq) — to suckle.
1) to suckle, nurse, suck
1a) (Qal)
1a1) to suck
1a2) suckling, babe (subst)
1b) (Hiphil)
1b1) to give suck to, nurse
1b2) nursing, nursing woman, nurse (participle)
V-Hiphil | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms — Noun common · masculine singular constructHNcmsc
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…
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
N-proper — Noun proper masculineHNpm
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…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms