Genesis 29:6 — Word Study
WLCוַיֹּ֥אמֶר לָהֶ֖ם הֲשָׁל֣וֹם ל֑וֹ וַיֹּאמְר֣וּ שָׁל֔וֹם וְהִנֵּה֙ רָחֵ֣ל בִּתּ֔וֹ בָּאָ֖ה עִם־ הַצֹּֽאן׃
BSAIs he wellshâlôwm [in good health] Jacob inquiredʼâmar▸ Yesshâlôwm [it is well, peace] they answeredʼâmar▸ and herehinnêh comesbôwʼ his daughterbath [the ewe] RachelRâchêl withʻim his sheeptsôʼn [flock of, a flock of sheep or goats]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לָהֶ֖ם | to them | Preposition, suffix |
| הֲשָׁל֣וֹם | ¿ [does] health | Particle, noun common masculine singular absolute |
| ל֑וֹ | [belong] to him | Preposition, suffix |
| וַיֹּאמְר֣וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| שָׁל֔וֹם | health | Noun common, masculine singular absolute |
| וְהִנֵּה֙ | and there! | Conjunction, particle |
| רָחֵ֣ל | Rachel | Noun proper feminine |
| בִּתּ֔וֹ | daughter his | Noun common feminine singular construct, suffix |
| בָּאָ֖ה | [is] coming | Verb, Qal, participle (active) feminine singular |
| עִם־ | with | Preposition |
| הַצֹּֽאן׃ | the sheep | Particle, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Is he well?” Jacob inquired. “Yes,” they answered, “and here comes his daughter Rachel with his sheep.” |
| KJV | And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep. |
| ASV | And he said unto them, Is it well with him? And they said, It is well: and, behold, Rachel his daughter cometh with the sheep. |
| YLT | And he saith to them, 'Hath he peace?' and they say, 'Peace; and lo, Rachel his daughter is coming with the flock.' |
| WEB | He said to them, “Is it well with him?” They said, “It is well. See, Rachel, his daughter, is coming with the sheep.” |
| BBE | And he said to them, Is he well? And they said, He is well, and here is Rachel his daughter coming with the sheep. |
Where they part company is in the phrasing of Jacob's question about Laban's health.
The sentence consists of a main inquiry followed by a response and additional information about Rachel's arrival.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁלוֹם
verbאָמַר
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 29:6
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 — Jacob Meets Laban's Familygenerated
Genesis 29:6 finds Jacob on his journey, seeking news of Laban, his mother's brother. He inquires about Laban's health, receiving a positive response along with the arrival of Rachel, Laban's daughter. This moment sets the stage for Jacob's future with Laban and his family, which includes significant events in his life, particularly regarding his marriages and the birth of his children.
Cross References
The Key Word — שָׁלוֹם, ha.sha.Lomgenerated
The word שָׁלוֹם (shalom) means peace, wellness, and completeness. It is often used in greetings and signifies a state of being well, both physically and spiritually.
In this context, it serves as a direct inquiry into Laban's health, indicating concern and establishing a connection between Jacob and Laban's family. The use of שָׁלוֹם reflects the cultural importance of well-being in relationships.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of שָׁלוֹם, with terms like health (KJV, ASV) and well (BSB, WEB) being used interchangeably to convey the same idea.
Sentence Structuregenerated
The main verb is וַיֹּאמֶר, and he said, which governs the inquiry about Laban's health. The structure includes two clauses: Jacob's question and the response from the others.
The word order emphasizes the inquiry first, followed by the confirmation of Laban's health and the introduction of Rachel, highlighting the relational dynamics at play.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלוֹם as ὑγιαίνει, indicating health and wellness. This choice highlights a focus on physical well-being rather than a broader sense of peace.
This reflects a specific interpretation of the Hebrew term, narrowing its application to health in the context of Jacob's inquiry.
In plain words — the whole versegenerated
Genesis 29:6 shows Jacob asking about Laban's well-being. The responders confirm that Laban is well and mention that his daughter Rachel is coming with his sheep. This moment is significant as it connects Jacob to Laban's family.
Frequently Asked Questionsgenerated
It shows Jacob's concern for family ties and establishes the importance of health and well-being in their relationships.
Rachel is Laban's daughter and becomes a significant figure in Jacob's life, representing a key connection to Laban's family.
It conveys not just health but also the cultural significance of peace and well-being in familial relationships.
This moment marks the beginning of Jacob's relationship with Laban, which will lead to important developments in his life, including his marriages and the birth of his children.
Reflection Questionsgenerated
- How do I express concern for the well-being of my family and friends?
- What significance do family relationships hold in my life?
- In what ways can I cultivate peace and wellness in my relationships?
- How does the inquiry about health reflect the values of my community?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 29:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said unto them, [is] he well?.... In good health, he and his family, or "is peace unto him" (b); does he enjoy prosperity and happiness?
Read John Gill on Genesis 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep. No JFB commentary on these verses.
Read Robert Jamieson on Genesis 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAccording to the manner of those times, ,8, when humility, innocency, simplicity, and industry were in fashion, both among men and women of great quality. There are some that quarrel with the Scripture, and question the truth of such relations, because they judge of the state of ancient times and things by the present age, whereby they discover great folly and deep ignorance of the state of former ages.
Read Matthew Poole on Genesis 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 29:6 And he said unto them, [Is] he well? And they said, [He is] well: and, behold, Rachel his daughter cometh with the sheep.Ver. 6. And, behold, Rachel his daughter.] Note, that our least and ordinary actions are ordered and directed by God; as Nathanael’ s being under the fig tree, &c. Birds flying seem to fly at liberty, yet are guided by an overruling hand of Heaven: so are our thoughts, affections, actions. Sic curat Deus universos, quasi singulos; sic singulos, quasi solos , saith Augustine, Rachel, by a divine providence, meets Jacob at the well: so doth the Church (that shepherdess, Son 1:7-8) meet Christ in his ordinances.
Read John Trapp on Genesis 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Is he well?] השלום לו hashalom lo? Is there peace to him? Peace among the Hebrews signified all kinds of prosperity. Is he a prosperous man in his family and in his property? And they said, He is well, שלום shalom, he prospers. Rachel - cometh with the sheep.] רחל rachel (the ch sounded strongly guttural) signifies a sheep or ewe; and she probably had her name from her fondness for these animals.
Read AdamClarke on Genesis 29 →CambridgeThe Cambridge Bible for Schools and Colleges6. Rachel] The name means “Ewe,” a personal name, though, possibly, also tribal. In very early times, the designation of an animal seems often to have been transferred to a family or clan in connexion with the “totem,” or animal associated in worship with the spirit-god of the community.
Read Cambridge on Genesis 29 →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
“Is he well?” Jacob inquired. “Yes,” they answered, “and here comes his daughter Rachel with his sheep.”
He said to them, “Is it well with him?” They said, “It is well. See, Rachel, his daughter, is coming with the sheep.”
“Is he well?” Jacob inquired. “Yes,” they answered, “and here comes his daughter Rachel with his sheep.”
“Is he well?” Jacob asked. They replied, “He is well. Now look, here comes his daughter Rachel with the sheep.”
Tyndale line
And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep.
And he said unto them, Is it well with him? And they said, It is well: and, behold, Rachel his daughter cometh with the sheep.
And he said unto them, Is it well with him? And they said, It is well: and, behold, Rachel his daughter cometh with the sheep.
And he said to them, Is he well? And they said, He is well: and behold, Rachel his daughter cometh with the sheep.
Againe he sayd vnto them, Is he in good health? And they answered, He is in good health, and beholde, his daughter Rahel commeth with the sheepe.
Strictly literal
And he said to them, Is he well? And they said, [He is] well; and behold, there comes Rachel his daughter with the sheep.
And he saith to them, 'Hath he peace?' and they say, 'Peace; and lo, Rachel his daughter is coming with the flock.'
And he says to them, “Does he have peace?” And they say, “Peace; and behold, his daughter Rachel is coming with the flock.”
And he said unto them, Is he well? And they said, He is well; and, behold, Rachel his daughter cometh with the sheep.
He said to them, “Is he well?” They said, “He is well, and, look there, Rachel his daughter is coming with the sheep.”
From the Latin
He said: Is he in health? He is in health, say they: and behold Rachel his daughter cometh with his flock.
Simplified
“How is he?” he asked. “He's well,” they replied. “Look! In fact here's his daughter Rachel coming with the sheep right now.”
And he said to them, Is he well? And they said, He is well, and here is Rachel his daughter coming with the sheep.
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 Samaritan Pentateuch agree word for word on this verse. The Septuagint matches 10 of the 12 words, although its word order differs, indicating a close relationship with the Hebrew text.
וַיֹּ֥אמֶר לָהֶ֖ם הֲשָׁל֣וֹם ל֑וֹ וַיֹּאמְר֣וּ שָׁל֔וֹם וְהִנֵּה֙ רָחֵ֣ל בִּתּ֔וֹ בָּאָ֖ה עִם־ הַצֹּֽאן׃
10 of the 12 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.
ויאמר להם השׁלום לו ויאמרו שׁלום והנה רחל בתו באה עם הצאן
Agrees with the Masoretic Text here, word for word.
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 29:6
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.
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
Part | N-ms — Particle · noun common masculine singular absoluteHTi/Ncmsa
helth (shalom, yeshu`ah, 'arukhah; riph'uth, 'arukhah; soteria, hugiaino): Shalom is part of the formal salutation still common in Palestine. In this sense it is used in Ge 43:28; 2Sa 20:9; the stem word means "peace," and is used in many varieties of expression relating to security, success and good bodily health. Yeshu`ah, which specifically means deliverance or help, occurs in the refrain of Ps 42:11; 43:5, as well as in Ps 67:2; in the American Standard Revised Version it is rendered "help." Riph'uth is literally, "healing," and is found only in Pr 3:8. Marpe' also means healing of the body, but is used in a…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
helth (shalom, yeshu`ah, 'arukhah; riph'uth, 'arukhah; soteria, hugiaino): Shalom is part of the formal salutation still common in Palestine. In this sense it is used in Ge 43:28; 2Sa 20:9; the stem word means "peace," and is used in many varieties of expression relating to security, success and good bodily health. Yeshu`ah, which specifically means deliverance or help, occurs in the refrain of Ps 42:11; 43:5, as well as in Ps 67:2; in the American Standard Revised Version it is rendered "help." Riph'uth is literally, "healing," and is found only in Pr 3:8. Marpe' also means healing of the body, but is used in a…
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
Conj | Part — Conjunction · particleHC/Tj
רָחֵל (Rachel) refers to the daughter of Laban and wife of Jacob, known for being the mother of Joseph and Benjamin. The name is associated with the meaning 'ewe.' She is first mentioned in Genesis 29:6. There are no significant disagreements among the lexicons regarding her identity or familial connections.
רָחֵל 47 n.pr.f. Rachel, daughter of Laban and wife of Jacob
base
H7354 רָחֵל Rachel, daughter of Laban and wife of Jacob
7354 Rachel raw-khale'
the same as 7353; Rachel, a wife of Jacob:--Rachel.
see HEBREW for 07353
רָחֵל (ra.chel) — Rachel.
A woman living at the time of the Patriarchs, first mentioned at Gen.29.6;
daughter of: Laban (H3837A);
sister of: Leah (H3812); married to Israel (H3478);
mother of: Joseph (H3130) and Benjamin (H1144)
Also named: Rhachēl (Ῥαχήλ "Rachel" G4478)
§ Rachel = "ewe"
daughter of Laban, wife of Jacob, and mother of Joseph and Benjamin
N-proper — Noun proper feminineHNpf
ra'-chel (rachel, "ewe"; Rhachel (Ge 29:6; Jer 31:15, the King James Version "Rahel")):
1. Biography:
An ancestress of Israel, wife of Jacob, mother of Joseph and Benjamin. Rachel was the younger daughter of Laban, the Aramean, the brother of Jacob's mother; so Rachel and Jacob were cousins. They met for the first time upon the arrival of Jacob at Haran, when attracted by her beauty he immediately fell in love with her, winning her love by his chivalrous act related in Ge 29:10 ff. According to the custom of the times Jacob contracted with Laban for her possession, agreeing to serve him 7 years as the stipulated price (29:17-20). But when the time had passed, Laban deceived Jacob by giving him Leah instead of Rachel. When Jacob…
Rachel
Ewe, “the daughter”, “the somewhat petulant, peevish, and self-willed though beautiful younger daughter” of Laban, and one of Jacob’s wives (Gen. 29:6, 28). He served Laban fourteen years for her, so deep was Jacob’s affection for her. She was the mother of Joseph (Gen. 30:22-24). Afterwards, on Jacob’s departure from Mesopotamia, she took with her her father’s teraphim (31:34, 35). As they journeyed on from Bethel, Rachel died in giving birth to Benjamin (35:18, 19), and was buried “in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave”. Her sepulchre is still regarded with great veneration by the Jews. Its traditional site is about half a mile from Jerusalem.
(ewe, or sheep), the younger of the daughters of Laban, the wife of Jacob (B.C. 1753) and mother of Joseph and Benjamin. The incidents of her life may be found in Genesis29-33, 35. The story of Jacob and Rachel has always had a peculiar interest. The beauty of Rachel, Jacob’s deep love and long servitude for her, their marriage, and Rachel’s death on giving birth to Benjamin, with Jacob’s grief at her loss, (Genesis 48:7) makes a touching tale. Yet from what is related to us concerning her character there does not seem much to claim any high degree of admiration and esteem. She appears to have shared all the duplicity and falsehood of her family. See, for instance, Rachel’s stealing her father’s images, and the ready dexterity and presence of mind with which she concealed her theft. (
Ewe or sheep, Ru 4:11, the younger sister of Leah, daughter of Laban, and the chosen wife of Jacob, though her sister was favored with more children. Rachel was the mother of Joseph and Benjamin, and died soon after the birth of the latter. See her history in Ge 29:1-35:29. Her sepulchre, half an hour’s walk north of Bethlehem, is shown unto this day, the spot being marked by a Mohammedan wely or tomb, a stone enclosure and a dome. The prophecy, Jer 31:15, representing her as mourning over her posterity, the tribes of Ephraim, Manasseh, and Benjamin, is quoted in Mt 2:18, in reference to the massacre at Bethlehem, in which undoubtedly many of her descendants suffered. It is…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…