Genesis 31:28 — Word Study
WLCוְלֹ֣א נְטַשְׁתַּ֔נִי לְנַשֵּׁ֥ק לְבָנַ֖י וְלִבְנֹתָ֑י עַתָּ֖ה הִסְכַּ֥לְתָּֽ עֲשֽׂוֹ׃
BSABut you did notlôʼ even let menâṭash■ kissnâshaq [touch, show affection to] my grandchildrenbên [sons, descendants] and my daughters { goodbye }bath [female children, women, to bid farewell] Nowʻattâh [at this time, in this situation] you have doneʻâsâh [acted, made] a foolish thingçâkal■ [silly, unwise, action, deed]
| Greek | English | Parsing |
|---|---|---|
| וְלֹ֣א | and not | Conjunction, particle |
| נְטַשְׁתַּ֔נִי | did you allow? me | Verb qal perfect second person masculine singular, suffix |
| לְנַשֵּׁ֥ק | to kiss | Preposition, verb piel infinitive construct common |
| לְבָנַ֖י | sons my | Preposition, noun common masculine plural construct, suffix |
| וְלִבְנֹתָ֑י | and daughters my | Conjunction, preposition, noun common feminine plural construct |
| עַתָּ֖ה | now | Adverb |
| הִסְכַּ֥לְתָּֽ | you have behaved foolishly | Verb, Hiphil, perfect second person masculine singular |
| עֲשֽׂוֹ׃ | to do | Verb, Qal, infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But you did not even let me kiss my grandchildren and my daughters goodbye. Now you have done a foolish thing. |
| KJV | And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing. |
| ASV | and didst not suffer me to kiss my sons and my daughters? now hast thou done foolishly. |
| YLT | and hast not suffered me to kiss my sons and my daughters? — now thou hast acted foolishly in doing [so]; |
| WEB | and didn’t allow me to kiss my sons and my daughters? Now you have done foolishly. |
| BBE | You did not even let me give a kiss to my sons and my daughters. This was a foolish thing to do. |
Where they part company is in the interpretation of הִסְכַּלְתָּֽ — see How Translations Differ.
The sentence is structured with a main clause followed by an adverbial phrase indicating time, leading into another main clause that delivers the accusation.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסָכַל
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 31:28
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 Departure from Labangenerated
Genesis 31:28 captures Jacob's frustration as he confronts Laban for not allowing him to bid farewell to his family. This moment follows a tense period of deception and mistrust, highlighting the strained relationship between Jacob and Laban. Jacob's desire to express affection before leaving emphasizes the importance of family bonds, even amidst conflict.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:55 | Early the next morning, Laban got up and kissed his grandchildren and daughters and blessed them. Then he left to return home. |
| 2 | Genesis 29:13 | When Laban heard the news about his sister’s son Jacob, he ran out to meet him. He embraced him and kissed him and brought him to his home, where Jacob told him all that had happened. |
| 3 | Exodus 4:27 | Meanwhile, the LORD had said to Aaron, “Go and meet Moses in the wilderness.” So he went and met Moses at the mountain of God and kissed him. |
| 4 | Ruth 1:9–14 | May the LORD enable each of you to find rest in the home of your new husband.” And she kissed them as they wept aloud |
| 5 | 1 Kings 19:20 | So Elisha left the oxen, ran after Elijah, and said, “Please let me kiss my father and mother goodbye, and then I will follow you.” “Go on back,” Elijah replied, “for what have I done to you?” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הִסְכַּ֥לְתָּֽ, his.Kal.tagenerated
The verb סָכַל (*sakhal*) means to act foolishly or to be silly. It is used here in the Hiphil form, indicating that Laban's actions have led to foolishness. This word conveys moral or spiritual folly, suggesting that Laban's behavior was not just unwise but also lacking in understanding.
The choice of this verb underscores Jacob's disappointment, as he perceives Laban's failure to allow a proper farewell as a significant lapse in judgment. Jacob's use of the term reflects the emotional weight of the moment, emphasizing the relational breach caused by Laban's actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb הִסְכַּלְתָּֽ, you have behaved foolishly, governs the entire clause, with several phrases providing context. The structure emphasizes Jacob's direct address to Laban, highlighting the accusation of folly.
The arrangement of the sentence places the adverbial phrase עַתָּ֖ה (now) before the verb, underscoring the immediacy of Jacob's feelings about Laban's actions at this moment.
Septuagint Backgroundgenerated
The Septuagint translates הִסְכַּלְתָּֽ as ἀφρόνως, which conveys a similar sense of foolishness. This choice indicates a consistent interpretation of Laban's actions as lacking wisdom.
The use of ἀφρόνως shows a narrowing of focus on the moral implications of Laban's behavior, aligning with the broader themes of wisdom and folly found throughout the biblical texts.
In plain words — the whole versegenerated
Genesis 31:28 shows Jacob's frustration with Laban for not allowing him to say goodbye to his family. Jacob feels wronged and accuses Laban of acting foolishly, emphasizing the importance of family connections even in difficult situations.
Frequently Asked Questionsgenerated
Jacob believes that Laban's refusal to let him say goodbye demonstrates a lack of understanding and respect for their relationship, highlighting the emotional weight of family farewells.
The verse emphasizes the significance of familial bonds, showing that even amidst conflict, the desire to express affection and farewells is deeply rooted in human relationships.
Jacob's directness in addressing Laban's actions serves as a reminder of the importance of communication and honesty in relationships, especially during times of tension.
Saying goodbye is a crucial part of human relationships, allowing individuals to express their feelings and acknowledge the significance of their connections, which Jacob felt was denied to him.
Reflection Questionsgenerated
- How do I handle conflicts in my relationships, especially when it comes to communication?
- What are some ways I can show affection to my loved ones before parting?
- In what situations have I felt that my feelings were not acknowledged, and how did I respond?
- How can I ensure that I maintain strong family bonds, even in difficult times?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 31:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd hast not suffered me to kiss my sons and my daughters?.... Did not give him an opportunity of taking his farewell, which used to be done with a kiss, as it is with us at this day: by his sons he
Read John Gill on Genesis 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword? Laban said ... What hast thou done?
Read Robert Jamieson on Genesis 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo kiss my sons and my daughters, as was usual at the parting of friends. See Poole on "". But indeed Jacob took the wisest course for the security of his person and estate, especially having the direction and protection of God in it.
Read Matthew Poole on Genesis 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 31:28 And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in [so] doing.Ver. 28. Thou hast now done foolishly.] And yet he had done no more than God bade him do. Wretched men dare reprehend that which they do not comprehend. But if a wise man speak evil of thee, or to thee, endure him; if a fool, pardon him. Shake off reproaches and hard censures, as Paul did the viper; yea, in a holy scorn, laugh at them, as the wild ass doth at the horse and his rider. "Diotrephes prates against us," saith St John. In the Greek (φλυαξει) it is, "trifles against us with malicious words." Although his words were malicious, and he a great man, yet all was but…
Read John Trapp on Genesis 31 →CambridgeThe Cambridge Bible for Schools and Colleges28. sons … daughters] Laban’s grandchildren; cf. Genesis 31:43; Genesis 31:55.
Read Cambridge on Genesis 31 →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
But you did not even let me kiss my grandchildren and my daughters goodbye. Now you have done a foolish thing.
and didn’t allow me to kiss my sons and my daughters? Now you have done foolishly.
But you did not even let me kiss my grandchildren and my daughters goodbye. Now you have done a foolish thing.
You didn’t even allow me to kiss my daughters and my grandchildren good-bye. You have acted foolishly!
Tyndale line
And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.
and didst not suffer me to kiss my sons and my daughters? now hast thou done foolishly.
and hast not suffered me to kiss my sons and my daughters? now hast thou done foolishly.
And hast not suffered me to kiss my sons, and my daughters? thou hast now done foolishly in so doing.
But thou hast not suffered me to kisse my sonnes and my daughters: nowe thou hast done foolishly in doing so.
Strictly literal
and hast not suffered me to kiss my sons and my daughters? Now thou hast acted foolishly.
and hast not suffered me to kiss my sons and my daughters? — now thou hast acted foolishly in doing [so];
and have not permitted me to kiss my sons and my daughters? Now you have acted foolishly in doing [so];
And [why] hast thou not suffered me to kiss my sons and my daughters? now thou hast acted foolishly in so doing.
You did not allow me to kiss my grandsons and my daughters good bye. Now you have done foolishly.
From the Latin
Thou hast not suffered me to kiss my sons and daughters: thou hast done foolishly: and now, indeed,
Simplified
You didn't even let me kiss my grandchildren and daughters goodbye! You've really acted stupidly!
You did not even let me give a kiss to my sons and my daughters. This was a foolish thing to do.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is consistent with the Septuagint, as all eight words match in translation. The Samaritan Pentateuch, however, differs slightly, using בנותי (daughters) and עשׂות (to make), indicating some variation in the wording but not in the overall meaning.
וְלֹ֣א נְטַשְׁתַּ֔נִי לְנַשֵּׁ֥ק לְבָנַ֖י וְלִבְנֹתָ֑י עַתָּ֖ה הִסְכַּ֥לְתָּֽ עֲשֽׂוֹ׃
8 of the 8 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.
ולא נטשׁתני לנשׁק לבני ולבנותי עתה הסכלת עשׂות
2 words differ from the Masoretic Text: בנותי (daughter), עשׂות (make)
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 31:28
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.
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 נָטַשׁ (*natash*) is built from a primitive root meaning to pound or smite, which implies dispersing or thrusting off. It covers a range of meanings including to leave, forsake, permit, and abandon. The word can also refer to being forsaken or loosened, and is used in contexts such as deserted palaces.
נָטַשׁ vb. leave, forsake, permit
Qal
leave, let alone
usu. forsake, abandon
permit
Niph.
be forsaken
be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
be let go, spread abroad
Pu. palaces are abandoned, deserted
base
H5203 נָטַשׁ leave, forsake, permit .. leave, let alone
. usu. forsake, abandon
. permit
. . be forsaken
. be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
. be let go, spread abroad
. palaces are abandoned, deserted
5203 natash naw-tash'
a primitive root; properly, to pound, i.e. smite; by
implication (as if beating out, and thus expanding) to
disperse; also, to thrust off, down, out or upon (inclusively,
reject, let alone, permit, remit, etc.):--cast off, drawn, let
fall, forsake, join (battle), leave (off), lie still, loose,
spread (self) abroad, stretch out, suffer.
נָטַשׁ (na.tash) — to leave.
1) to leave, permit, forsake, cast off or away, reject, suffer, join, spread out or abroad, be loosed, cease, abandon, quit, hang loose, cast down, make a raid, lie fallow, let fall, forgo, draw
1a) (Qal)
1a1) to leave, let alone, lie fallow, entrust to
1a2) to forsake, abandon
1a3) to permit
1b) (Niphal)
1b1) to be forsaken
1b2) to be loosened, be loose
1b3) to be let go, spread abroad
1c) (Pual) to be abandoned, be deserted
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bs
נָשַׁק (nashaq) primarily means 'to kiss,' with various forms indicating gentle touching or equipping with weapons. The exact meaning can be uncertain, possibly extending to handling or being equipped. It appears in contexts related to affection and attachment, as well as in descriptions of armed individuals.
נָשַׁק vb. kiss
Qal kiss
Pi. kiss
Hiph. of wings of cherubim, gently touching each other
base
[נָשַׁק] vb. exact meaning uncertain; prob. either handle or be equiped with
base
H5401a נָשַׁק kiss H5401b נָשַׁק exact meaning uncertain; prob. either handle or be equiped with
5401 nashaq naw-shak'
a primitive root (identical with 5400, through the idea of
fastening up; compare 2388, 2836); to kiss, literally or
figuratively (touch); also (as a mode of attachment), to equip
with weapons:--armed (men), rule, kiss, that touched.
see HEBREW for 05400
see HEBREW for 02388
see HEBREW for 02836
נָשַׁק (na.shaq) — to kiss.
1) to put together, kiss
1a) (Qal) to kiss
1b) (Piel) to kiss
1c) (Hiphil) to touch gently
נָשַׁק (na.shaq) — to handle.
1) to handle, be equipped with
1a) (Qal) to be equipped
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
(nashaq; phileo, kataphilo, philema): The kiss is common in eastern lands in salutation, etc., on the cheek, the forehead, the beard, the hands, the feet, but not (in Pal) the lips (Cheyne, E B, under the word "Salutations"). In the Bible there is no sure instance of the kiss in ordinary salutation. We have in the Old Testament naschaq, "to kiss," used
(1) of relatives (which seems the origin of the practice of kissing; compare So 8:1, "Oh that thou wert as my brother .... I would kiss thee; yea, and none would despise me"); Ge 27:26,27 (Isaac and Jacob); 29:11 (Jacob and Rachel); 33:4 (Esau and Jacob); 45:15 (Joseph and his brethren); 48:10 (Jacob and Joseph's sons); 50:1 (Joseph and his father); Ex 4:27 (Aaron and Moses); 18:7…
Kiss
Of affection (Gen. 27:26, 27; 29:13; Luke 7:38, 45); reconciliation (Gen. 33:4; 2 Sam. 14:33); leave-taking (Gen. 31:28,55; Ruth 1:14; 2 Sam. 19:39); homage (Ps. 2:12; 1 Sam. 10:1); spoken of as between parents and children (Gen. 27:26; 31:28, 55; 48:10; 50:1; Ex. 18:7;
Kissing the lips by way of affectionate salutation was customary among near relatives of both sexes, in both patriarchal and later times. (Genesis 29:11; Solomon 8:1) Between individuals of the same sex, and in a limited degree between those of different sexes, the kiss on the cheek as a mark of respect or an act of salutation has at all times been customary in the East, and can hardly be said to be extinct even in Europe. In the Christian Church the kiss of charity was practiced not only as a friendly salutation, but as an act symbolical of love and Christian brotherhood. (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12;
This salutation was customary in the East, to express regard and reverence, as well as affection, Gen 29.13; Ru 1.14; Acts 20.37. Sometimes the beard was kissed, 2Sa 20:9; and in token of humble affection, the feet, Lu 7:38. Images and the heavenly bodies were worshipped by kissing the hand towards them, 1Ki 19:18 Job 31:27 Ho 13:2. The expression, "Kiss the Son," Ps 2:12, may be illustrated by 1Sa 10:1, where king Saul receives the kiss of allegiance from Samuel. This salutation being customary in those days…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
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)
Conj | Prep | N-fp | Suff — Conjunction · preposition · noun common feminine plural construct · suffixHC/R/Ncfpc/Sp1bs
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
סָכַל (sakhal) means to be foolish or act like a fool, often in a moral or spiritual context. It has various forms: in the Piel stem, it means to make foolish; in the Niphal, to act foolishly; and in the Hiphil, to do foolishly or play the fool. The word emphasizes a sense of silliness or folly.
[סָכַל] vb. be foolish or a fool, usu. in moral or spiritual sense
Piel make foolish, turn into foolishness
Niph. act or do foolishly
Hiph. do foolishly, play the fool
base
H5528 סָכַל be foolish or a fool, usu. in moral or spiritual sense
5528 cakal saw-kal'
for 3688; to be silly:--do (make, play the, turn into)
fool(-ish, -ishly, -ishness).
see HEBREW for 03688
סָכַל (sa.khal) — be foolish.
1) to be foolish, be a fool
1a) (Piel) to make foolish, turn into foolishness
1b) (Niphal) to act or do foolishly
1c) (Hiphil) to do foolishly, play the fool
V-Hiphil-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc