Genesis 30:40 — Word Study
WLCוְהַכְּשָׂבִים֮ הִפְרִ֣יד יַעֲקֹב֒ וַ֠יִּתֵּן פְּנֵ֨י הַצֹּ֧אן אֶל־ עָקֹ֛ד וְכָל־ ח֖וּם בְּצֹ֣אן לָבָ֑ן וַיָּֽשֶׁת־ ל֤וֹ עֲדָרִים֙ לְבַדּ֔וֹ וְלֹ֥א שָׁתָ֖ם עַל־ צֹ֥אן לָבָֽן׃
BSAJacobYaʻăqôb set apartpârad■ the youngkeseb [lambs, sheep in their early stages] but madenâthan▸ the [rest]tsôʼn facepânîym the streakedʻâqôd [striped, having marks or bands] dark-coloredchûwm [darkened, sunburnt] sheep in Laban’sLâbân flockstsôʼn [herds of sheep or goats] Then he setshîyth▸ stockʻêder [flocks, groups of animals] apartbad and did notlôʼ put themshîyth■ withʻal Laban’sLâbân animalstsôʼn [cattle, livestock]
| Greek | English | Parsing |
|---|---|---|
| וְהַכְּשָׂבִים֮ | and the lambs | Conjunction, particle, noun common masculine plural absolute |
| הִפְרִ֣יד | he separated | Verb, Hiphil, perfect third person masculine singular |
| יַעֲקֹב֒ | Jacob | Noun proper masculine |
| וַ֠יִּתֵּן | and he set | Verb, Qal, sequential imperfect third person masculine singular |
| פְּנֵ֨י | [the] faces of | Noun common, masculine plural construct |
| הַצֹּ֧אן | the flock | Particle, noun common both singular absolute |
| אֶל־ | to | Preposition |
| עָקֹ֛ד | [the] striped | Adj |
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| ח֖וּם | dark [one] | Adj |
| בְּצֹ֣אן | among [the] flock of | Preposition, noun common both singular construct |
| לָבָ֑ן | Laban | Noun proper masculine |
| וַיָּֽשֶׁת־ | and he made | Verb, Qal, sequential imperfect third person masculine singular |
| ל֤וֹ | for himself | Preposition, suffix |
| עֲדָרִים֙ | flocks | Noun common, masculine plural absolute |
| לְבַדּ֔וֹ | to only him | Preposition, noun common masculine singular construct, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| שָׁתָ֖ם | he put them | Verb qal perfect third person masculine singular, suffix |
| עַל־ | with | Preposition |
| צֹ֥אן | [the] flock of | Noun common, both singular construct |
| לָבָֽן׃ | Laban | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Jacob set apart the young, but made the rest face the streaked dark-colored sheep in Laban’s flocks. Then he set his own stock apart and did not put them with Laban’s animals. |
| KJV | And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban’s cattle. |
| ASV | And Jacob separated the lambs, and set the faces of the flocks toward the ringstreaked and all the black in the flock of Laban: and he put his own droves apart, and put them not unto Laban’s flock. |
| YLT | And the lambs hath Jacob parted, and he putteth the face of the flock towards the ring-streaked, also all the brown in the flock of Laban, and he setteth his own droves by themselves, and hath not set them near Laban's flock. |
| WEB | Jacob separated the lambs, and set the faces of the flocks toward the streaked and all the black in Laban’s flock. He put his own droves apart, and didn’t put them into Laban’s flock. |
| BBE | These lambs Jacob kept separate; and he put his flock in a place by themselves and not with Laban's flock. |
Where they part company is in the rendering of עָקֹד — see How Translations Differ.
The sentence is structured with two main clauses followed by subordinate clauses, indicating a sequence of actions taken by Jacob.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיַעֲקֹב
verbפָּרַד
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 30:40
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's Breeding Strategygenerated
Genesis 30:40 describes Jacob's method of breeding sheep to increase his own flocks while working for Laban. He separates the young lambs from the rest of the flock, positioning them strategically in front of the streaked and dark-colored sheep. This reflects Jacob's shrewdness in managing his livestock, aiming to ensure that his own stock flourishes while Laban's animals remain distinct.
Cross References
The Key Word — כֶּשֶׂב, ve.ha.ke.sa.Vimgenerated
The term כֶּשֶׂב (keseb) refers specifically to young sheep, particularly lambs. It is a masculine noun that highlights the early stages of these animals' lives, often used in agricultural contexts.
This word emphasizes Jacob's focus on the young, as he sets them apart, indicating a careful selection process in breeding. The word appears frequently in the Old Testament, underscoring its significance in pastoral life.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of כֶּשֶׂב as 'lambs' or 'young sheep'.
Sentence Structuregenerated
The verse consists of two main clauses linked by conjunctions. The first clause centers on Jacob's action of separating the young lambs, while the second describes his arrangement of the rest of the flock in relation to Laban's sheep.
The first verb, הִפְרִ֣יד (he separated), governs the action of the subject, Jacob, and leads into the subsequent actions he takes regarding the flock.
Septuagint Backgroundgenerated
In the Septuagint, כֶּשֶׂב is rendered as ἀμνοὺς, which also means 'lambs'. This choice aligns closely with the Hebrew meaning, maintaining the focus on young sheep.
The Greek term διέστειλεν for הִפְרִ֣יד suggests a deliberate act of separation, indicating a careful and intentional process in Jacob's breeding strategy.
In plain words — the whole versegenerated
Genesis 30:40 tells us that Jacob separated the young lambs from the rest of the flock, placing them in front of the dark-colored sheep belonging to Laban. He took care to set his own flocks apart and did not mix them with Laban's animals, demonstrating his strategic approach to breeding.
Frequently Asked Questionsgenerated
Jacob's separation of the lambs indicates a strategic breeding practice aimed at increasing his own flock's strength and distinctiveness.
By placing the young lambs in front of the dark-colored sheep, Jacob aimed to influence the breeding outcomes, ensuring that his own flocks would thrive.
Laban is Jacob's employer, and the passage highlights the dynamics of their relationship, particularly regarding livestock management.
This verse illustrates Jacob's cunning and strategic thinking, as he carefully manages his resources to ensure his own success.
Reflection Questionsgenerated
- What strategies can I apply from Jacob's example in my own life?
- How do I manage my resources to ensure growth and success?
- In what ways can I learn from Jacob's careful planning and execution?
- How do relationships influence the decisions I make in my life?
The early church on this verse — how the Fathers read it
Early church fathers comment on this passage, interpreting Jacob's actions as guided by divine inspiration and reflecting a separation between the holy and the profane.
The good man did this, not of his own devising but with grace from on high inspiring his mind. You see, it was not done according to human reasoning but was quite unusual and beyond natural logic.Early Church Fathers on Genesis 30 →
There is no association between the holy and the profane, between the pure and the impure. Those who belong to Christ are separated and refuse to mix with those who are in the world; they are free from carnal desires.Early Church Fathers on Genesis 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 30:40 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jacob did separate the lambs,.... The ringstraked, speckled, and spotted; and set the faces of the flocks, that were all white, towards the ringstraked, and all the brown in the flock of Laban;
Read John Gill on Genesis 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle.
Read Robert Jamieson on Genesis 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJacob did separate the lambs, such as were ring-straked and brown from the white, as it here follows. He caused the ring-straked and all the brown to go foremost, and the white to follow them, that by the continued beholding of them in the time of their conjunction, they might have their colour more imprinted upon their fancies, and thereby convey it to their young ones. He put them not unto Laban’ s cattle; which he did upon the same reason, lest the constant beholding of them should make them bring forth the like, i.e. single-coloured ones.
Read Matthew Poole on Genesis 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 30:40 And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban’ s cattle.Ver. 40. And set the faces of the flocks, &c.] That by the sight of the speckled cattle they might bring forth lambs like them that were in their eye.
Read John Trapp on Genesis 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(40) Jacob . . . set the faces of the flocks toward . . . —As the speckled lambs and kids would for some time remain with Labau’s flocks, this may perhaps mean that, when driving them to water, Jacob placed all the striped kids and dark lambs together, that, by being in a mass, they might work upon the imagination of the ewes and she-goats. Finally, after these had conceived he drove the parti-coloured young away to his own flocks.
Read Charles John Ellicott on Genesis 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 40. Jacob did separate the lambs, c.] When Jacob undertook the care of Laban's flock, according to the agreement already mentioned, there were no party-coloured sheep or goats among them, therefore the ring-streaked, &c., mentioned in this verse, must have been born since the agreement was made and Jacob makes use of them precisely as he used the pilled rods, that, having these before their eyes during conception, the impression might be made upon their imagination which would lead to the results already mentioned.
Read AdamClarke on Genesis 30 →CambridgeThe Cambridge Bible for Schools and Colleges40. set the faces … Laban] This is a very obscure sentence in the original. It probably describes a second device practised by Jacob. At the breeding time he caused the ewes which belonged to Laban to pasture within view of his own parti-coloured and black animals, in order to increase the tendency of Laban’s flock to produce spotted and parti-coloured lambs. The difficulty, however, of the language has made some scholars suppose that the words “and set … of Laban” are a gloss. As they stand, they seem to contradict Genesis 30:33; Genesis 30:36, according to which Laban had already removed to a distance the parti-coloured animals.
Read Cambridge on Genesis 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible40. Separate the lambs — That is, the lambs produced after the separation mentioned in Genesis 30:35. These ringstreaked lambs were, as a second artifice, made like the rods to serve his purpose.
Read Daniel Denison Whedon on Genesis 30 →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
Jacob set apart the young, but made the rest face the streaked dark-colored sheep in Laban’s flocks. Then he set his own stock apart and did not put them with Laban’s animals.
Jacob separated the lambs, and set the faces of the flocks toward the streaked and all the black in Laban’s flock. He put his own droves apart, and didn’t put them into Laban’s flock.
Jacob set apart the young, but made the rest face the streaked dark-colored sheep in Laban’s flocks. Then he set his own stock apart and did not put them with Laban’s animals.
Jacob removed these lambs, but he made the rest of the flock face the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks.
Tyndale line
And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban’s cattle.
And Jacob separated the lambs, and set the faces of the flocks toward the ringstreaked and all the black in the flock of Laban: and he put his own droves apart, and put them not unto Laban’s flock.
And Jacob separated the lambs, and set the faces of the flocks toward the ringstraked and all the black in the flock of Laban; and he put his own droves apart, and put them not unto Laban’s flock.
And Jacob separated the lambs, and set the faces of the flocks towards the ring-streaked, and all the brown in the flock of Laban: and he put his own flocks by themselves, and put them not with Laban's cattle.
And Iaakob parted these lambes, and turned the faces of the flocke towardes these lambes partie coloured and all maner of blacke, among the sheepe of Laban: so hee put his owne flockes by themselues, and put them not with Labans flocke.
Strictly literal
And Jacob separated the lambs, and set the faces of the flock toward the ringstraked, and all the brown in the flock of Laban; and he made himself separate flocks, and did not put them with Laban's flock.
And the lambs hath Jacob parted, and he putteth the face of the flock towards the ring-streaked, also all the brown in the flock of Laban, and he setteth his own droves by themselves, and hath not set them near Laban's flock.
And Jacob has parted the lambs, and he puts the face of the flock toward the striped, also all the brown in the flock of Laban, and he sets his own droves by themselves, and has not set them near Laban’s flock.
And these lambs did Jacob separate, and set the faces of the flocks toward the ring-streaked, and whatever was brown in the flock of Laban; and he put his own flocks by themselves, and put them not with Laban's cattle.
Jacob separated out these lambs, but made the rest of them face toward the striped animals and all the black sheep in the flock of Laban. Then he separated out his flocks for himself alone and did not put them together with Laban's flocks.
From the Latin
And Jacob separated the flock, and put the rods in the troughs before the eyes of the rams: and all the white and the black were Laban’s: and the rest were Jacob’s, when the flocks were separated one from the other.
Simplified
Jacob separated all these ones out. Then he made his flock face towards those in Laban's flock that were streaked and dark. This is the way he kept his flocks apart from Laban's flock.
These lambs Jacob kept separate; and he put his flock in a place by themselves and not with Laban's flock.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with the Septuagint preserving much of the original wording. The Samaritan Pentateuch, however, introduces two variations: it uses איל (ram) instead of lamb and עקוד (twisted) instead of striped.
וְהַכְּשָׂבִים֮ הִפְרִ֣יד יַעֲקֹב֒ וַ֠יִּתֵּן פְּנֵ֨י הַצֹּ֧אן אֶל־ עָקֹ֛ד וְכָל־ ח֖וּם בְּצֹ֣אן לָבָ֑ן וַיָּֽשֶׁת־ ל֤וֹ עֲדָרִים֙ לְבַדּ֔וֹ וְלֹ֥א שָׁתָ֖ם עַל־ צֹ֥אן לָבָֽן׃
19 of the 21 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.
והכשׂבים הפריד יעקב ויתן פני הצאן איל עקוד וכל חום בצאן לבן וישׁת לו עדרים לבדו ולא שׁתם על צאן לבן
2 words differ from the Masoretic Text: איל (ram, despot), עקוד (twisted)
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 30:40
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.
כֶּ֫שֶׂב (keseb) refers to a lamb or young sheep. The entries indicate it is a masculine noun and suggest a close relationship to another word, כֶּבֶשׂ (keves), which is not detailed here. The term appears in contexts related to sheep, but no specific verses are cited.
כֶּ֫שֶׂב n.[m.] lamb
base
H3775 כֶּ֫שֶׂב lamb
3775 keseb keh'-seb
apparently by transposition for 3532; a young sheep:--lamb.
see HEBREW for 03532
כֶּ֫שֶׂב (ke.sev) — sheep.
lamb, young ram, sheep
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
are the young of sheep, but originally included also the young of goats. They formed an important part of almost every sacrifice. (Exodus 29:38-41; Numbers 28:9,11; 29:2,13-40) etc. [On the paschal lamb see PASSOVER]
פָּרַד (parad) is a Hebrew verb meaning to divide or separate. It encompasses various forms, including making a separation and being divided. The entries detail its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from dividing to being separated.
[פָּרַד] vb. divide
Qal Pt. pass. divided
Niph.
divide, separate (intrans.)
be divided, separated
Pi. make a separation
Pu. Pt. divided
Hiph.
divide, separate
make a division, separation, between
Hithp. be divided, separated, from each other
base
H6504 פָּרַד divide .Pt. pass. divided
. . divide, separate (intrans.)
. be divided, separated
. make a separation
. Pt. divided
. . divide, separate
. make a division, separation, between
. be divided, separated, from each other
6504 parad paw-rad'
a primitive root; to break through, i.e. spread or separate
(oneself):--disperse, divide, be out of joint, part, scatter
(abroad), separate (self), sever self, stretch, sunder.
פָּרַד (pa.rad) — to separate.
1) to separate, divide
1a) (Qal) to divide
1b) (Niphal)
1b1) to divide, separate
1b2) to be divided, be separated
1c) (Piel) to be separated
1d) (Pual) to be divided
1e) (Hiphil)
1e1) to divide, separate
1e2) to make a division, make a separation
1f) (Hithpael) to be divided, be separated, get separated
Aramaic equivalent: be.dar (בְּדַר "to scatter" H0921)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
See CATTLE.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
עָקֹד (aqod) means 'striped' or 'streaked.' It is derived from the root word represented by Strong's H6123. The entries consistently describe it as having stripes or bands.
עָקֹד adj. striped, streaked
base
H6124 עָקֹד striped, streaked
6124 `aqod aw-kode'
from 6123; striped (with bands):--ring straked.
see HEBREW for 06123
עָקֹד (a.qod) — striped.
streaked, striped
Adj — AdjHAamsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
חוּם (chum) refers to a darkened color, specifically describing shades of dark brown or black, particularly in relation to sheep. The term is derived from a root meaning to be warm, implying a swarthy or sunburnt appearance. It is used exclusively in this context.
חוּם adj. darkened, dark brown or black, only of colour of sheep
base
H2345 חוּם darkened, dark brown or black, only of colour of sheep
2345 chuwm khoom
from an unused root meaning to be warm, i.e. (by implication)
sunburnt or swarthy (blackish):--brown.
חוּם (chum) — darkened.
dark colour, darkened, dark brown or black
Adj — AdjHAamsa
wun.
See NUMBER.
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)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לָבָן (la.van) refers to Laban, a figure from the Patriarchal narratives, specifically the son of Bethuel and brother of Rebekah, who is the father-in-law of Jacob. The term also denotes a location associated with the Israelites' desert journey. The name Laban means 'white' and appears in contexts relating to both a person and a geographical site.
לָבָן 54 n.pr.m. son of Bethuel, brother of Rebekah, and father-in-law of Jacob
base
לָבָן n.pr.loc. connected with desert-journey of Israelites Dt 1:1
ref
H3837a לָבָן son of Bethuel, brother of Rebekah, and father-in-law of Jacob H3837b לָבָן connected with desert-journey of Israelites
3837 Laban law-bawn'
the same as 3836; Laban, a Mesopotamian; also a place in the
Desert:--Laban.
see HEBREW for 03836
לָבָן (la.van) — Laban.
A man living at the time of the Patriarchs, first mentioned at Gen.24.29;
son of: Bethuel (H1328A);
brother of: Rebekah (H7259);
father of: Rachel (H7354) and Leah (H3812)
§ Laban = "white"
son of Bethuel, brother of Rebekah, and father of Leah and Rachel
לָבָן (la.van) — Laban.
§ Laban = "white"
a wilderness encampment of the Israelites
N-proper — Noun proper masculineHNpm
la'-ban: The person named Laban, labhan; (Laban, possibly connected with the root meaning "to be white," from which in Hebrew the adjective meaning "white" has just this form) is first introduced to the reader of Genesis in the story of the wooing of Rebekah (Genesis 24). He belonged to that branch of the family of Terah that was derived from Abraham's brother Nahor and his niece Milcah. The genealogy of this branch is traced in Ge 22:20-24; but, true to its purpose and the place it occupies in the book, this genealogy brings the family down to Rebekah, and there stops without mentioning Laban. Accordingly, when Rebekah is introduced in the narrative of Genesis 24, she is referred to (24:15,24) in a way that recalls to the reader the genealogy already given; but when her brother Laban is introduced (24:29), he is related to his…
Laban
White. (1.) The son of Bethuel, who was the son of Nahor, Abraham’s brother. He lived at Haran in Mesopotamia. His sister Rebekah was Isaac’s wife (Gen. 24). Jacob, one of the sons of this marriage, fled to the house of Laban, whose daughters Leah and Rachel (ch. 29) he eventually married. (See JACOB.)
(2.) A city in the Arabian desert in the route of the Israelites (Deut. 1:1), probably identical with Libnah (Num. 33:20).
(white). Son of Bethuel, brother of Rebekah and father of Leah and Rachel. (B.C. about 1860-1740.) The elder branch of the family remained at Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it is there that we first meet with Laban, as taking the leading part in the betrothal of his sister Rebekah to her cousin Isaac. (Genesis 24:10,29-60; 27:43; 29:5) The next time Laban appears in the sacred narrative it is as the host of his nephew Jacob at Haran. (Genesis 29:13,14) [JACOB] Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Laban’s dishonest and overreaching practice toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob left him. One…
A rich herdsman of Mesopotamia, son of Bethuel, and grandson of Mahor, Abraham’s brother, Ge 24:28-31. His character is shown in the gladness with which he gave his sister Rebekah in marriage to the only son of his rich uncle, Abraham, Ge 24:30,50; and in his deceitful and exacting treatment of Jacob his nephew and son-inlaw, against which Jacob defended himself by cunning as well as fidelity. When the prosperity of the one family and the jealousy of the other rendered peace impossible, Jacob, at the command of God, secretly departed, to go to Canaan. Laban pursued him; but being warned by God to do him no harm, returned home after making a treaty of peace. He seems to have known and worshipped God, Ge 24:50 30:27 31:53; but…
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
עֵ֫דֶר (eder) refers to a flock or herd of animals. It is derived from a root meaning to arrange or muster, indicating a gathering of livestock. The term encompasses both flocks and herds, highlighting its use in contexts related to groups of animals.
עֵ֫דֶר n.m. flock, herd
base
H5739 עֵ֫דֶר flock, herd
5739 `eder ay'-der
from 5737; an arrangement, i.e. muster (of animals):--drove,
flock, herd.
see HEBREW for 05737
עֵ֫דֶר (e.der) — flock.
1) flock, herd
1a) flock
1b) herds, flocks and herds
N-mp — Noun common · masculine plural absoluteHNcmpa
See SHEEP.
בַּד (bad) refers to separation or being alone, often indicating a part or branch of something. It can denote physical separation, such as limbs or bars, as well as figurative uses like 'chief of a city.' The entries consistently highlight meanings related to being apart or alone, with no significant disagreement among the lexicons.
בַּד, בָּ֑ד n.m. separation, concr. part
prop. in a state of separation, alone, by itself
concr. part
parts, specif. extended from something
base
H905 בַּד, בָּ֑ד separation, concr. part . prop. in a state of separation, alone, by itself
. concr. part
. parts, specif. extended from something
905 bad bad
from 909; properly, separation; by implication, a part of the
body, branch of a tree, bar for carrying; figuratively, chief
of a city; especially (with prepositional prefix) as an
adverb, apart, only, besides:--alone, apart, bar, besides,
branch, by self, of each alike, except, only, part, staff,
strength.
see HEBREW for 0909
בַּד (bad) — alone: pole.
: pole
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone.
: alone
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: each.
: each
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: besides.
: besides/apart from
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
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)
N-cs — Noun common · both singular constructHNcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לָבָן (la.van) refers to Laban, a figure from the Patriarchal narratives, specifically the son of Bethuel and brother of Rebekah, who is the father-in-law of Jacob. The term also denotes a location associated with the Israelites' desert journey. The name Laban means 'white' and appears in contexts relating to both a person and a geographical site.
לָבָן 54 n.pr.m. son of Bethuel, brother of Rebekah, and father-in-law of Jacob
base
לָבָן n.pr.loc. connected with desert-journey of Israelites Dt 1:1
ref
H3837a לָבָן son of Bethuel, brother of Rebekah, and father-in-law of Jacob H3837b לָבָן connected with desert-journey of Israelites
3837 Laban law-bawn'
the same as 3836; Laban, a Mesopotamian; also a place in the
Desert:--Laban.
see HEBREW for 03836
לָבָן (la.van) — Laban.
A man living at the time of the Patriarchs, first mentioned at Gen.24.29;
son of: Bethuel (H1328A);
brother of: Rebekah (H7259);
father of: Rachel (H7354) and Leah (H3812)
§ Laban = "white"
son of Bethuel, brother of Rebekah, and father of Leah and Rachel
לָבָן (la.van) — Laban.
§ Laban = "white"
a wilderness encampment of the Israelites
N-proper — Noun proper masculineHNpm
la'-ban: The person named Laban, labhan; (Laban, possibly connected with the root meaning "to be white," from which in Hebrew the adjective meaning "white" has just this form) is first introduced to the reader of Genesis in the story of the wooing of Rebekah (Genesis 24). He belonged to that branch of the family of Terah that was derived from Abraham's brother Nahor and his niece Milcah. The genealogy of this branch is traced in Ge 22:20-24; but, true to its purpose and the place it occupies in the book, this genealogy brings the family down to Rebekah, and there stops without mentioning Laban. Accordingly, when Rebekah is introduced in the narrative of Genesis 24, she is referred to (24:15,24) in a way that recalls to the reader the genealogy already given; but when her brother Laban is introduced (24:29), he is related to his…
Laban
White. (1.) The son of Bethuel, who was the son of Nahor, Abraham’s brother. He lived at Haran in Mesopotamia. His sister Rebekah was Isaac’s wife (Gen. 24). Jacob, one of the sons of this marriage, fled to the house of Laban, whose daughters Leah and Rachel (ch. 29) he eventually married. (See JACOB.)
(2.) A city in the Arabian desert in the route of the Israelites (Deut. 1:1), probably identical with Libnah (Num. 33:20).
(white). Son of Bethuel, brother of Rebekah and father of Leah and Rachel. (B.C. about 1860-1740.) The elder branch of the family remained at Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it is there that we first meet with Laban, as taking the leading part in the betrothal of his sister Rebekah to her cousin Isaac. (Genesis 24:10,29-60; 27:43; 29:5) The next time Laban appears in the sacred narrative it is as the host of his nephew Jacob at Haran. (Genesis 29:13,14) [JACOB] Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Laban’s dishonest and overreaching practice toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob left him. One…
A rich herdsman of Mesopotamia, son of Bethuel, and grandson of Mahor, Abraham’s brother, Ge 24:28-31. His character is shown in the gladness with which he gave his sister Rebekah in marriage to the only son of his rich uncle, Abraham, Ge 24:30,50; and in his deceitful and exacting treatment of Jacob his nephew and son-inlaw, against which Jacob defended himself by cunning as well as fidelity. When the prosperity of the one family and the jealousy of the other rendered peace impossible, Jacob, at the command of God, secretly departed, to go to Canaan. Laban pursued him; but being warned by God to do him no harm, returned home after making a treaty of peace. He seems to have known and worshipped God, Ge 24:50 30:27 31:53; but…