Genesis 24:67 — Word Study
WLCוַיְבִאֶ֣הָ יִצְחָ֗ק הָאֹ֙הֱלָה֙ שָׂרָ֣ה אִמּ֔וֹ וַיִּקַּ֧ח אֶת־ רִבְקָ֛ה וַתְּהִי־ ל֥וֹ לְאִשָּׁ֖ה וַיֶּאֱהָבֶ֑הָ וַיִּנָּחֵ֥ם יִצְחָ֖ק אַחֲרֵ֥י אִמּֽוֹ׃ פ
BSAAnd IsaacYitschâq [the son of Abraham, meaning 'he laughs'] broughtbôwʼ▸ her into the tentʼôhel [the dwelling place, tabernacle] of his motherʼêm SarahSârâh [the noblewoman, matriarch] and tooklâqach▸ RebekahRibqâh [the wife of Isaac, mother of Esau and Jacob] ashâyâh▸ wifeʼishshâh [his female partner, companion] And IsaacYitschâq loved herʼâhab▸ [with affection, tenderly] and was comfortednâcham▸ [consoled, relieved] afterʼachar his mother’s deathʼêm [his female parent, the one who gave him life, the end of her earthly life, passing away]
| Greek | English | Parsing |
|---|---|---|
| וַיְבִאֶ֣הָ | and he brought her | Verb hiphil sequential imperfect third person masculine singular, suffix |
| יִצְחָ֗ק | Isaac | Noun proper masculine |
| הָאֹ֙הֱלָה֙ | the tent of towards | Particle, noun common masculine singular absolute, suffix |
| שָׂרָ֣ה | Sarah | Noun proper feminine |
| אִמּ֔וֹ | mother his | Noun common feminine singular construct, suffix |
| וַיִּקַּ֧ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| רִבְקָ֛ה | Rebekah | Noun proper feminine |
| וַתְּהִי־ | and she became | Verb, Qal, sequential imperfect third person feminine singular |
| ל֥וֹ | of him | Preposition, suffix |
| לְאִשָּׁ֖ה | a wife | Preposition, noun common feminine singular absolute |
| וַיֶּאֱהָבֶ֑הָ | and he loved her | Verb qal sequential imperfect third person masculine singular, suffix |
| וַיִּנָּחֵ֥ם | and he was comforted | Verb, Niphal, sequential imperfect third person masculine singular |
| יִצְחָ֖ק | Isaac | Noun proper masculine |
| אַחֲרֵ֥י | after | Prep |
| אִמּֽוֹ׃ פ | mother his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Isaac brought her into the tent of his mother Sarah and took Rebekah as his wife. And Isaac loved her and was comforted after his mother’s death. |
| KJV | And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother’s death. |
| ASV | And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her. And Isaac was comforted after his mother’s death. |
| YLT | and Isaac bringeth her in unto the tent of Sarah his mother, and he taketh Rebekah, and she becometh his wife, and he loveth her, and Isaac is comforted after [the death of] his mother. |
| WEB | Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife. He loved her. So Isaac was comforted after his mother’s death. |
| BBE | And Isaac took Rebekah into his tent and she became his wife; and in his love for her, Isaac was comforted after his father's death. |
Where they part company is in the translation of וַיִּנָּחֵ֥ם — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses, detailing Isaac's actions and emotional state.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִצְחָק
verbלָקַח
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 24:67
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 Marriage of Isaac and Rebekahgenerated
Genesis 24:67 describes the moment Isaac brings Rebekah into his mother Sarah's tent, signifying the establishment of their marriage. This act not only represents a familial bond but also marks a transition for Isaac as he navigates his grief after losing his mother. The narrative captures the deep emotional connection between Isaac and Rebekah, highlighting the importance of companionship in times of sorrow.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 18:6–9 | So Abraham hurried into the tent and said to Sarah, “Quick! Prepare three seahs of fine flour, knead it, and bake some bread.” |
| 2 | Song of Solomon 8:2 | |
| 3 | Isaiah 54:1–5 | “Shout for joy, O barren woman, who bears no children; break forth in song and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband,” says the LORD. |
| 4 | Genesis 2:22–24 | And from the rib that the LORD God had taken from the man, He made a woman and brought her to him. |
| 5 | 2 Corinthians 11:1–2 | I hope you will bear with a little of my foolishness, but you are already doing that. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — וַיְבִאֶ֣הָ, vay.vi.'E.hagenerated
The verb בּוֹא (bo), meaning 'to come' or 'to go in,' is in the Hiphil stem here, indicating that Isaac actively brought Rebekah into the tent. This action signifies not just a physical movement but also the initiation of a new relational dynamic in Isaac's life.
The suffix indicates that Rebekah is the direct object of the verb, emphasizing her role in this pivotal moment. The act of bringing her into the tent symbolizes the beginning of their life together as husband and wife.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַיְבִאֶ֣הָ, and he brought her, governs the sentence, with several phrases detailing the actions and relationships involved. The structure emphasizes Isaac's actions and the subsequent emotional responses.
The sentence includes noun phrases that describe the subjects and objects involved, such as יִצְחָ֗ק (Isaac) and רִבְקָ֛ה (Rebekah), along with prepositional phrases that provide context, like הָאֹ֙הֱלָה֙ (the tent). This layered structure conveys the complexity of the relationships and events.
Septuagint Backgroundgenerated
The Septuagint translates וַיְבִאֶ֣הָ as εἰσῆλθεν, meaning 'he entered,' which emphasizes the action of entering the tent, aligning with the Hebrew meaning but also suggesting a deeper significance of entering into a new relationship.
The choice of παρεκλήθη for וַיִּנָּחֵ֥ם indicates a focus on being comforted, aligning with the emotional aspect of the narrative, highlighting Isaac's need for solace after his mother's death.
In plain words — the whole versegenerated
Genesis 24:67 tells us that Isaac brought Rebekah into his mother Sarah's tent and took her as his wife. Isaac loved her and found comfort after his mother passed away. This verse highlights the importance of companionship and love in times of grief.
Frequently Asked Questionsgenerated
This act signifies the establishment of their marriage and a new family unit, as the tent represents a home.
Isaac found solace in his love for Rebekah, which helped him cope with the loss of his mother.
Isaac's love represents a deep emotional bond that provides comfort and support, especially during difficult times.
This moment marks a transition for Isaac as he moves from mourning his mother to embracing a new relationship, highlighting themes of love and continuity.
Reflection Questionsgenerated
- In what ways can love help us cope with loss in our own lives?
- How do the relationships we form influence our healing process?
- What does this passage teach us about the importance of family and companionship?
- How can we find comfort in our relationships during times of grief?
The early church on this verse — how the Fathers read it
Early church fathers comment on this passage, noting Isaac's comfort through Rebekah in light of his mother's death.
By the joy [which he received] from Rebekah, who came three years later, Isaac was comforted from the mourning of his mother with which he had been shrouded for three years.Early Church Fathers on Genesis 24 →
Therefore Isaac took Rebekah “and led her into the tent of his mother.” Christ also took the church and established it in place of the synagogue.… As the apostle says,Early Church Fathers on Genesis 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 24:67 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Isaac brought her into his mother Sarah's tent,.... The apartment in which she dwelt when living; for women in those times and places had separate apartments from their husbands; this was done
Read John Gill on Genesis 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.
Read Robert Jamieson on Genesis 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIsaac brought her into his mother Sarah’ s tent, partly to give her possession of it, and partly to consummate the marriage. Women then had their tents apart from men. See 24:67 31:33. Isaac was comforted after his mother’ s death; a sorrowful sense whereof he yet had retained, though she died three years before this time.
Read Matthew Poole on Genesis 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 24:67 And Isaac brought her into his mother Sarah’ s tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother’ s [death]. Ver. 67. Isaac brought her into his mother’ s tent.] There to rest till the marriage rites were performed; till he had got her goodwill; till their affections were knit, and in some sort settled; till they had pledged their mutual trust; sought God for a blessing, and performed such solemnities as the time required. Youth rides in post to be married: but in the end, finds the inn of repentance to be lodged in. And took Rebekah.] Not as Shechem took Dinah, or Amnon Tamur, to deflower her; but as Boaz took Ruth…
Read John Trapp on Genesis 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(67) Sarah’s tent.—So Leah and Rachel had each her own tent (Genesis 31:33; but see on Genesis 24:28).
Read Charles John Ellicott on Genesis 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 67. Sarah's tent] Sarah being dead, her tent became now appropriated to the use of Rebekah. And took Rebekah, c.] After what form this was done we are not told or whether there was any form used on the occasion, more than solemnly receiving her as the person whom God had chosen to be his wife; for it appears from Genesis 24:66 that the servant told him all the especial providential circumstances which had marked his journey. The primitive form of marriage we have already seen, Genesis 2:23-24, which, it is likely, as far as form was attended to, was that which was commonly used in all the patriarchal times. IN this chapter we have an affecting and edifying display of that providence…
Read AdamClarke on Genesis 24 →CambridgeThe Cambridge Bible for Schools and Colleges67. into his mother Sarah’s tent] The language of the Heb. text is here very obscure; and the original structure of it has probably been altered. Literally it means “into the tent Sarah his mother,” a grammatical impossibility. It can hardly be questioned that the words “Sarah his mother” are a gloss upon the word “tent,” which has found its way into the text. The tent would be either Isaac’s, or the chief tent in the women’s quarters. Cf. Genesis 31:33. This would explain the gloss. after his mother’s death] Once more the text seems to be doubtful. The literal translation of the Heb. is “after his mother”: and the phrase is intolerably harsh. The versions have paraphrased the sentence. LXX…
Read Cambridge on Genesis 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible67. Into his mother Sarah’s tent — The tent which had been her special apartment and home during many years of nomadic life. This tent had probably been removed after Sarah’s death to Beer-sheba. See on Genesis 24:62.
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
And Isaac brought her into the tent of his mother Sarah and took Rebekah as his wife. And Isaac loved her and was comforted after his mother’s death.
Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife. He loved her. So Isaac was comforted after his mother’s death.
And Isaac brought her into the tent of his mother Sarah and took Rebekah as his wife. And Isaac loved her and was comforted after his mother’s death.
Then Isaac brought Rebekah into his mother Sarah’s tent. He took her as his wife and loved her. So Isaac was comforted after his mother’s death.
Tyndale line
And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother’s death.
And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her. And Isaac was comforted after his mother’s death.
And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother’s death.
And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.
Afterward Izhak brought her into the tent of Sarah his mother, and he tooke Rebekah, and she was his wife, and he loued her: So Izhak was comforted after his mothers death.
Strictly literal
And Isaac led her into his mother Sarah's tent; and he took Rebecca, and she became his wife, and he loved her. And Isaac was comforted after [the death of] his mother.
and Isaac bringeth her in unto the tent of Sarah his mother, and he taketh Rebekah, and she becometh his wife, and he loveth her, and Isaac is comforted after [the death of] his mother.
and Isaac brings her into the tent of his mother Sarah, and he takes Rebekah, and she becomes his wife, and he loves her, and Isaac is comforted after [the death of] his mother.
And Isaac brought her into the tent of Sarah his mother, and took Rebekah, and she became his wife, and he loved her; and Isaac was comforted after his mother's death.
Then Isaac brought her into his mother Sarah's tent and took Rebekah, and she became his wife, and he loved her. So Isaac was comforted after his mother's death.
From the Latin
Who brought her into the tent of Sara his mother, and took her to wife: and he loved her so much, that it moderated the sorrow which was occasioned by his mother’s death.
Simplified
Isaac took Rebekah into his mother Sarah's tent, and he married her. He loved her, and she brought him comfort after his grief over his mother's death.
And Isaac took Rebekah into his tent and she became his wife; and in his love for her, Isaac was comforted after his father's death.
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 Isaac brought Rebekah into the tent of his mother Sarah, took her as his wife, loved her, and was comforted after his mother’s death. The Septuagint aligns closely with the Masoretic Text, matching 13 of the 16 words, but the exact wording and structure differ due to translation choices. The Samaritan Pentateuch differs from the Masoretic Text in one word, using 'יביאה' (come) instead of 'וַיְבִאֶ֣הָ' (brought), which indicates a variation in the verb form used to describe Isaac's action.
וַיְבִאֶ֣הָ יִצְחָ֗ק הָאֹ֙הֱלָה֙ שָׂרָ֣ה אִמּ֔וֹ וַיִּקַּ֧ח אֶת־ רִבְקָ֛ה וַתְּהִי־ ל֥וֹ לְאִשָּׁ֖ה וַיֶּאֱהָבֶ֑הָ וַיִּנָּחֵ֥ם יִצְחָ֖ק אַחֲרֵ֥י אִמּֽוֹ׃ פ
13 of the 16 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.
ויביאה יצחק האהלה שׂרה אמו ויקח את רבקה ותהי לו לאשׁה ויאהבה וינחם יצחק אחרי אמו
1 word differs from the Masoretic Text: יביאה (come)
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 24:67
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3fs
יִצְחָק (Yitschaq) refers to Isaac, the son of Abraham and Sarah, whose name means 'he laughs.' The entries indicate that he is a significant figure in the Old Testament, mentioned first in Genesis 17:19, and is the father of Jacob and Esau. The word is built from the root associated with laughter or mockery.
יִצְחָק 108, יִשְׂחָק 4 n.pr.m. Isaac, son of Abr. and Sarah (he laugheth)
base
H3327 יִצְחָק, יִשְׂחָק Isaac, son of Abr. and Sarah (he laugheth)
3327 Yitschaq yits-khawk'
from 6711; laughter (i.e. mochery); Jitschak (or Isaac), son
of Abraham:--Isaac. Compare 3446.
see HEBREW for 06711
see HEBREW for 03446
יִצְחָק (yits.chaq) — Isaac.
A man living at the time of the Patriarchs, first mentioned at Gen.17.19;
son of: Abraham (H0085) and Sarah (H8283);
half-brother of: Ishmael (H3458), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); married to Rebekah (H7259);
father of: Esau (H6215) and Israel (H3478)
§ Isaac = "he laughs"
son of Abraham by Sarah his wife and father of Jacob and Esau
N-proper — Noun proper masculineHNpm
i'-zak:oIT- (CS:HebrewIT+`iruIT-/CS): Eldest son of Caleb (1Ch 4:15); probably to be read Ir, the syllable "-u" being the conjunction "and" belonging to the following word.
I. NAME
1. Root, Forms, Analogues
2. Implication
II. FAMILY AND KINDRED
1. Birth and Place in the Family
2. Relation to the Religious Birthright
3. Significance of Marriage
III. STORY OF LIFE
1. Previous to Marriage
2. Subsequent to Marriage
IV. BIBLICAL REFERENCES
1. In the Old Testament
2. In the New Testament
V. VIEWS OTHER THAN THE HISTORICAL
I. Name.
1. Root, Forms and Analogues:
This name has the double spelling, yitschaq, and yitschaq (Isaak), corresponding to the two forms in which appears the root meaning "to laugh"--a root that runs through nearly all the Semitic languages. In Hebrew both tsachaq and sachaq have their cognate nouns, and signify, in the simple stem, "to…
Isaac
Laughter. (1) Israel, or the kingdom of the ten tribes (Amos 7:9, 16).
(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Gen. 21:1-3). He was circumcised when eight days old (4-7); and when he was probably two years old a great feast was held in connection with his being weaned.
The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Gen. 22). (See ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Gen. 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (25:7-11), where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favourite son…
(laughter), the son whom Sara bore to Abraham, in the hundredth year of his age, at Gerar. (B.C. 1897.) In his infancy he became the object of Ishmael’s jealousy; and in his youth the victim, in intention, of Abraham’s great sacrificial act of faith. When forty years old he married Rebekah his cousin, by whom, when he was sixty, he had two sons, Esau and Jacob. Driven by famine to Gerar, he acquired great wealth by his flocks but was repeatedly dispossessed by the Philistines of the wells which he sunk at convenient stations. After the deceit by which Jacob acquired his father’s blessing Isaac sent his son to seek a wife in Padan-aram; and all that we know of him during the last forty-three years of his life in that he saw that GOD, with a large and prosperous family, return to him at Hebron. (Genesis 36:27) before he died there, at…
Laughter, Ge 17:17 18:12 21:6, one of the patriarchal ancestors of the Hebrew nation and of Christ, son of Abraham and Sarah, B. C. 1896-1705. His history is related in Ge 21:1-34 24:1-28:22 35:27-29. He is memorable for the circumstances attending his birth, as a child of prophecy and promise, in the old age of his parents. Even in childhood he was the object of dislike to his brother Ishmael, son of the bondwoman; and in this, a type of all children of the promise, Ga 4:29. Trained in the fear of God to early manhood, he showed a noble trust and obedience in his conduct during that remarkable trail of faith which established Abraham as the "father of the faithful;" and in his meek submission to all the will of God…
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
שָׂרָה (Sarah) refers to the wife of Abraham and the mother of Isaac. The name is associated with nobility, as indicated by its meaning 'noblewoman.' Sarah is first mentioned in Genesis 11:29 and is also known as Sarai in earlier texts. She is the daughter of Terah and sister to Abraham, Nahor, and Haran.
שָׂרָה 37 n.pr.f. wife of Abraham (princess)
base
H8283 שָׂרָה wife of Abraham
8283 Sarah saw-raw'
the same as 8282; Sarah, Abraham's wife:--Sarah.
see HEBREW for 08282
שָׂרָה (sa.rah) — Sarah.
A woman living at the time of the Patriarchs, first mentioned at Gen.11.29;
daughter of: Terah (H8646);
sister of: Abraham (H0085), Nahor (H5152H) and Haran (H2039); married to Abraham (H0085);
mother of: Isaac (H3327); also called Sarai at Gen.11.29,30,31; 12.5,11,17; 16.1,2,3,5,6,8; 17.15;
§ Sarah = "noblewoman"
wife of Abraham and mother of Isaac
N-proper — Noun proper feminineHNpf
Sarah
Princess, the wife and at the same time the half-sister of Abraham (Gen. 11:29; 20:12). This name was given to her at the time that it was announced to Abraham that she should be the mother of the promised child. Her story is from her marriage identified with that of the patriarch till the time of her death. Her death, at the age of one hundred and twenty-seven years (the only instance in Scripture where the age of a woman is recorded), was the occasion of Abraham’s purchasing the cave of Machpelah as a family burying-place.
In the allegory of Gal. 4:22-31 she is the type of the “Jerusalem which is above.” She is also mentioned as Sara in Heb. 11:11 among the Old Testament worthies, who “all died in faith.” (See…
(princess). The wife and half-sister, (Genesis 20:12) of Abraham, and mother of Isaac. Her name is first introduced in (Genesis 11:29) as Sarai. The change of her name from Sarai, my princess (i.e. Abraham’s), to Sarah, princess (for all the race), was made at the same time that Abram’s name was changed to Abraham, --on the establishment of the covenant of circumcision between him and God. Sarah’s history is of course that of Abraham. [ABRAHAM] She died at Hebron at the age of 127 years, 28 years before her husband and was buried by him in the cave of (B.C. 1860.) She is referred to in the New Testament as a type of conjugal obedience in (1 Peter 3:6) and as one of the types of faith in (
Or SARA, the wife of Abraham, the daughter of his father by another mother, Ge 20:12. Most Jewish writers, however, and many interpreters, identify her with Iscah, the sister of Lot, and Abraham’s niece, Gen 11.29; the word "daughter" according to Hebrew usage, comprising any female descendant, and "sister," any female relation by blood. When God made a covenant with Abraham, he changed the name of Sarai or my princess, into that of Sarah, or princess; and promised Abraham a son by her, which was fulfilled in due time.
The most prominent points of her history as recorded in the Bible are, her consenting to Abraham’s unbelieving dissimulation while near Pharaoh and Abimelech; her long-continued barrenness; her giving to Abraham her maid Hagar as a secondary wife; their mutual jealousy; and her bearing Isaac in her old age, "the…
lady; princess; princess of the multitude
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 | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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.
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
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
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]
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3fs
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
יִצְחָק (Yitschaq) refers to Isaac, the son of Abraham and Sarah, whose name means 'he laughs.' The entries indicate that he is a significant figure in the Old Testament, mentioned first in Genesis 17:19, and is the father of Jacob and Esau. The word is built from the root associated with laughter or mockery.
יִצְחָק 108, יִשְׂחָק 4 n.pr.m. Isaac, son of Abr. and Sarah (he laugheth)
base
H3327 יִצְחָק, יִשְׂחָק Isaac, son of Abr. and Sarah (he laugheth)
3327 Yitschaq yits-khawk'
from 6711; laughter (i.e. mochery); Jitschak (or Isaac), son
of Abraham:--Isaac. Compare 3446.
see HEBREW for 06711
see HEBREW for 03446
יִצְחָק (yits.chaq) — Isaac.
A man living at the time of the Patriarchs, first mentioned at Gen.17.19;
son of: Abraham (H0085) and Sarah (H8283);
half-brother of: Ishmael (H3458), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); married to Rebekah (H7259);
father of: Esau (H6215) and Israel (H3478)
§ Isaac = "he laughs"
son of Abraham by Sarah his wife and father of Jacob and Esau
N-proper — Noun proper masculineHNpm
i'-zak:oIT- (CS:HebrewIT+`iruIT-/CS): Eldest son of Caleb (1Ch 4:15); probably to be read Ir, the syllable "-u" being the conjunction "and" belonging to the following word.
I. NAME
1. Root, Forms, Analogues
2. Implication
II. FAMILY AND KINDRED
1. Birth and Place in the Family
2. Relation to the Religious Birthright
3. Significance of Marriage
III. STORY OF LIFE
1. Previous to Marriage
2. Subsequent to Marriage
IV. BIBLICAL REFERENCES
1. In the Old Testament
2. In the New Testament
V. VIEWS OTHER THAN THE HISTORICAL
I. Name.
1. Root, Forms and Analogues:
This name has the double spelling, yitschaq, and yitschaq (Isaak), corresponding to the two forms in which appears the root meaning "to laugh"--a root that runs through nearly all the Semitic languages. In Hebrew both tsachaq and sachaq have their cognate nouns, and signify, in the simple stem, "to…
Isaac
Laughter. (1) Israel, or the kingdom of the ten tribes (Amos 7:9, 16).
(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Gen. 21:1-3). He was circumcised when eight days old (4-7); and when he was probably two years old a great feast was held in connection with his being weaned.
The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Gen. 22). (See ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Gen. 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (25:7-11), where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favourite son…
(laughter), the son whom Sara bore to Abraham, in the hundredth year of his age, at Gerar. (B.C. 1897.) In his infancy he became the object of Ishmael’s jealousy; and in his youth the victim, in intention, of Abraham’s great sacrificial act of faith. When forty years old he married Rebekah his cousin, by whom, when he was sixty, he had two sons, Esau and Jacob. Driven by famine to Gerar, he acquired great wealth by his flocks but was repeatedly dispossessed by the Philistines of the wells which he sunk at convenient stations. After the deceit by which Jacob acquired his father’s blessing Isaac sent his son to seek a wife in Padan-aram; and all that we know of him during the last forty-three years of his life in that he saw that GOD, with a large and prosperous family, return to him at Hebron. (Genesis 36:27) before he died there, at…
Laughter, Ge 17:17 18:12 21:6, one of the patriarchal ancestors of the Hebrew nation and of Christ, son of Abraham and Sarah, B. C. 1896-1705. His history is related in Ge 21:1-34 24:1-28:22 35:27-29. He is memorable for the circumstances attending his birth, as a child of prophecy and promise, in the old age of his parents. Even in childhood he was the object of dislike to his brother Ishmael, son of the bondwoman; and in this, a type of all children of the promise, Ga 4:29. Trained in the fear of God to early manhood, he showed a noble trust and obedience in his conduct during that remarkable trail of faith which established Abraham as the "father of the faithful;" and in his meek submission to all the will of God…
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)
Prep — PrepHAcmpc
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 | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms