1 Chronicles 2:29 — Word Study
WLCוְשֵׁ֛ם אֵ֥שֶׁת אֲבִישׁ֖וּר אֲבִיהָ֑יִל וַתֵּ֣לֶד ל֔וֹ אֶת־ אַחְבָּ֖ן וְאֶת־ מוֹלִֽיד׃
BSAAbishur’sʼĂbîyshûwr wifeʼishshâh [his female partner, companion] was namedshêm AbihailʼĂbîyhayil [my father is might] and she boreyâlad▸ [gave birth to, brought forth] AhbanʼAchbân△ andʼêth MolidMôwlîyd△ [his sons, offspring]
| Greek | English | Parsing |
|---|---|---|
| וְשֵׁ֛ם | and [the] name of | Conjunction, noun common masculine singular construct |
| אֵ֥שֶׁת | [the] wife of | Noun common, feminine singular construct |
| אֲבִישׁ֖וּר | Abishur | Noun proper masculine |
| אֲבִיהָ֑יִל | [was] Abihail | Noun proper feminine |
| וַתֵּ֣לֶד | and she bore | Verb, Qal, sequential imperfect third person feminine singular |
| ל֔וֹ | to him | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| אַחְבָּ֖ן | Ahban | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מוֹלִֽיד׃ | Molid | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Abishur’s wife was named Abihail, and she bore to him Ahban and Molid. |
| KJV | And the name of the wife of Abishur was Abihail, and she bare him Ahban, and Molid. |
| ASV | And the name of the wife of Abishur was Abihail; and she bare him Ahban, and Molid. |
| YLT | And the name of the wife of Abishur [is] Abihail, and she beareth to him Ahban and Molid. |
| WEB | The name of the wife of Abishur was Abihail; and she bore him Ahban and Molid. |
| BBE | And the name of Abishur's wife was Abihail; and she had Ahban and Molid by him. |
Where they part company is in the phrasing of וְשֵׁ֛ם — see How Translations Differ.
One main clause with two subordinate phrases detailing the offspring. The structure emphasizes the relationship between the subjects and their children.
3 commentators on this verse
Gill, Jamieson, Ellicott & more — read them ›
clause
verbיָלַד
The sentence as the grammar sees it Open the tree ›
2 of 10 occur nowhere else in the Old Testament — words chosen on purpose.
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 — 1 Chronicles 2:29
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Lineage of Judahgenerated
1 Chronicles 2:29 provides a brief account of Abishur's family, emphasizing the names and lineage of his wife and children. This genealogical record serves to establish the heritage of the tribe of Judah, linking notable figures and their descendants, which is a common theme throughout the Chronicles.
Cross References
The Key Word — אֲבִיהָ֑יִל, 'a.vi.Ha.yilgenerated
The name אֲבִיהָ֑יִל (Abihail) means 'my father is might.' It is a proper name referring to a woman, specifically Abishur's wife. The name suggests strength and power, reflecting the character of God as a protector and provider.
Abihail is mentioned in other contexts in the Old Testament, including as the father of Esther, which connects her to significant biblical narratives. This name represents the importance of lineage and identity within the biblical text.
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 וַתֵּ֣לֶד (va.Te.led, 'and she bore') governs the whole verse, indicating the action of giving birth. This verb is followed by a noun phrase that identifies the subject and the object of the action.
The structure reveals a clear and straightforward lineage statement, with the subject (Abishur's wife) leading to the action (bearing children) and concluding with the names of the offspring.
Septuagint Backgroundgenerated
The Septuagint translates אֲבִיהָ֑יִל as αβιξαιλ, which maintains the name's significance but does not provide a direct translation of its meaning. This choice indicates a focus on preserving the identity rather than the etymology.
The Greek word ὄνομα for 'name' corresponds with the Hebrew שֵׁם, emphasizing the importance of names in establishing identity and lineage.
In plain words — the whole versegenerated
1 Chronicles 2:29 tells us that Abishur's wife was named Abihail, and she bore him two sons: Ahban and Molid. This verse is part of a genealogy that highlights the importance of family names and lineage in the biblical narrative.
Frequently Asked Questionsgenerated
Abihail means 'my father is might,' reflecting strength and power.
Their children were Ahban and Molid, both of whom are mentioned in this verse.
Genealogies establish lineage, identity, and the fulfillment of God's promises through specific families.
Names often represent a person's identity, character, and their relationship with God, carrying deep meanings and implications.
Reflection Questionsgenerated
- How do names in my family reflect our identity and heritage?
- What can I learn about the importance of lineage from this verse?
- In what ways does understanding biblical names enhance my reading of the Scriptures?
- How can I apply the concept of identity represented by names in my own life?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on 1 Chronicles 2:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the name of the wife of Abishur was Abihail,.... Of the same name was a wife of Rehoboam, a daughter of his grandfather David's eldest brother, Eliab, 2 Chronicles 11:18 and she bare him Ahban,
Read John Gill on 1 Chronicles 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the sons of Jerahmeel the firstborn of Hezron were, Ram the firstborn, and Bunah, and Oren, and Ozem, and Ahijah. No JFB commentary on these verses.
Read Robert Jamieson on 1 Chronicles 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9-41) The Hezronites, who were sons of Pharez (1 Chronicles 2:5), and their three lines of descent, Jerahmeel, Ram, and Chelubai.
Read Charles John Ellicott on 1 Chronicles 2 →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
Abishur’s wife was named Abihail, and she bore to him Ahban and Molid.
The name of the wife of Abishur was Abihail; and she bore him Ahban and Molid.
Abishur’s wife was named Abihail, and she bore to him Ahban and Molid.
Abishur’s wife was Abihail, who bore him Ahban and Molid.
Tyndale line
And the name of the wife of Abishur was Abihail, and she bare him Ahban, and Molid.
And the name of the wife of Abishur was Abihail; and she bare him Ahban, and Molid.
And the name of the wife of Abishur was Abihail; and she bare him Ahban, and Molid.
And the name of the wife of Abishur was Abihail; and she bore him Ahban, and Molid.
And the name of the wife of Abishur was called Abiahil, and shee bare him Ahban and Molid.
Strictly literal
And the name of the wife of Abishur was Abihail, and she bore him Ahban and Molid.
And the name of the wife of Abishur [is] Abihail, and she beareth to him Ahban and Molid.
And the name of the wife of Abishur [is] Abihail, and she bears Ahban and Molid to him.
And the name of the wife of Abishur was Abichayil, and she bore unto him Achban, and Molid.
The name of the wife of Abishur was Abihail, and she bore him Ahban and Molid.
From the Latin
And the name of Abisur’s wife was Abihail, who bore him Ahobban, and Molid.
Simplified
Abishur's wife was called Abihail, who bore him Ahban and Molid.
And the name of Abishur's wife was Abihail; and she had Ahban and Molid by him.
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 show agreement in the essential elements of the verse, with 7 of the 10 words matched. The differences in word order and articles reflect the distinct grammatical structures of Hebrew and Greek.
וְשֵׁ֛ם אֵ֥שֶׁת אֲבִישׁ֖וּר אֲבִיהָ֑יִל וַתֵּ֣לֶד ל֔וֹ אֶת־ אַחְבָּ֖ן וְאֶת־ מוֹלִֽיד׃
7 of the 10 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.
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 1 Chronicles 2:29
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.
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular constructHNcfsc
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…
אֲבִישׁוּר (Abiyshuwr) is a proper name meaning 'my father is a wall.' It refers to a man from the tribe of Judah, specifically the son of Shammai and brother of Nadab. He is mentioned in 1 Chronicles 2:28 and is noted as the father of Ahban and Molid.
אֲבִישׁוּר n.pr.m. (my father is a wall) son of Shammai
base
H51 אֲבִישׁוּר
51 'Abiyshuwr ab-ee-shoor'
from 1 and 7791; father of (the) wall (i.e. perhaps mason);
Abishur, an Israelite:--Abishur.
see HEBREW for 01
see HEBREW for 07791
אֲבִישׁוּר (a.vi.shur) — Abishur.
A man of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 1Ch.2.28;
son of: Shammai (H8060);
brother of: Nadab (H5070I); married to Abihail (H0032H);
father of: Ahban (H0257) and Molid (H4140)
§ Abishur = "my father is a wall"
son of Shammai, descendant of Judah
N-proper — Noun proper masculineHNpm
a-bi'-shur ('abhishur, "my father is a wall"): Great-grandson of Jerahmeel and Atarah, Jerahmeel being great-grandson of Judah. Abishur was son of Shammai, and was the husband of Abihail, and the father of sons (1Ch 2:28,29).
Abishur
Father of the wall; i.e., “mason”, one of the two sons of Shammai of the tribe of Judah (1 Chr. 2:28,29).
(father of the wall), son of Shammai. (1 Chronicles 2:28)
father of the wall; father of uprightness
אֲבִיחַ֫יִל (Abiyhayil) means "my father is might" and refers to several individuals in the Old Testament. It is built from the words for "father" and "might." The entries note a Levite during Moses's time, a Gadite, and the father of Esther, among others, with mentions in Numbers, Chronicles, and Esther.
אֲבִיחַ֫יִל n.pr.m. & f. (my father is might)—prob. = אֲבִיהַיִל
a Levite
a Gadite
father of Esther
wife of Abishur
wife of Rehoboam
base
H32 אֲבִיחַ֫יִל, אֲבִיהַיִל
32 'Abiyhayil ab-ee-hah'-yil
or (more correctly) hAbiychayil {ab-ee- khah'-yil}; from 1
and 2428; father (i.e. possessor) of might; Abihail or
Abichail, the name of three Israelites and two
Israelitesses:--Abihail.
see HEBREW for 02428
אֲבִיחַ֫יִל (a.vi.ha.yil) — Abihail.
A man living at the time of Egypt and Wilderness, only mentioned at Num.3.35;
father of: Zuriel (H6700)
§ Abihail = "my father is might"
1) a Levite in Moses's time
2) a Gadite
3) father of Esther
4) wife of Abishur
5) wife of Rehoboam
אֲבִיחַ֫יִל (a.vi.ha.yil) — Abihail.
A womanof the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.2.29; married to Abishur (H0051);
mother of: Ahban (H0257), Molid (H4140)
§ Abihail = "my father is might"
1) a Levite in Moses's time
2) a Gadite
3) father of Esther
4) wife of Abishur
5) wife of Rehoboam
אֲבִיחַ֫יִל (a.vi.ha.yil) — Abihail.
A man of the tribe of Gad living at the time of Divided Monarchy, only mentioned at 1Ch.5.14;
son of: Huri (H2359);
father of: Michael (H4317H), Meshullam (H4918I), Sheba (H7652), Jorai (H3140), Jacan (H3275), Zia (H2127), Eber (H5677H)
N-proper — Noun proper feminineHNpf
ab'-i-hal ('abhichayil; in some manuscripts 'abhihayil, when feminine, but best reading is the former: "father, or cause, of strength"): Five persons in the Old Testament are called by this name:
(1) A Levite and the father of Zuriel, who in the Wilderness was head of the house of Merari, Levi's youngest son (Nu 3:35);
(2) The wife of Abishur, a man of the tribe of Judah, in the line of Hazron and Jerahmeel (1Ch 2:29);
Abihail
Father of might. (1.) Num. 3:35. (2.) 1 Chr. 2:29. (3.) 1 Chr. 5:14.
(4.) The second wife of King Rehoboam (2 Chr. 11:18), a descendant of Eliab, David’s eldest brother.
(5.) The father of Esther and uncle of Mordecai (Esther 2:15).
(father of , i.e. possessing, strength). Father of Zuriel, chief of the Levitical father of Merari, a contemporary of Moses. (Numbers 3:35) (B.C. 1490.) Wife of Abishur. (1 Chronicles 2:29) Son of Huri, of the tribe of Gad. (1 Chronicles 5:14) Wife of Rehoboam. She is called the daughter, i.e. descendant, of Eliab, the elder brother of David. (2 Chronicles 11:18) (B.C. 972.) Father of Esther and uncle of Mordecai. (Esther 2:15; 9:29)
The wife of Rehoboam, king of Judah, 2Ch 11.18; the "daughter" - that is here, the descendant-of Eliab, David’s brother.
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
bor: According to the Book of the Covenant (Ex 20:20-23:33) a slave whom his master had purchased was to be released after six years. Should he choose to remain in his master's service a religious ceremony was necessary to ratify his decision. "Then his master shall bring him unto God" (better than "unto the judges" of the King James Version), "and shall bring him to the door, or unto the doorpost; and his master shall bore his ear through with an awl" (Ex 21:6). It is highly improbable that "unto God" means "to a sanctuary"; for there was no special reason for performing this ceremony near the door of a sanctuary. On the other hand the entrance to a private house was a sacred spot. According to primitive thinking near the door dwelt the household gods whose function it was to…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — ParticleHTo
אַחְבָן (Achban) refers to a man from the tribe of Judah, specifically the son of Abishur and brother of Molid. The name means 'brother of an understanding (intelligent) one.' He is mentioned in 1 Chronicles 2:29, and the word is derived from roots meaning 'brother' and 'understanding.'
אַחְבָן n.pr.m. (brother of an intelligent one) son of Abishur, of Judah 1 Ch 2:29.
done
H257 אַחְבָן
257 'Achban akh-bawn'
from 251 and 995; brother (i.e. possessor) of understanding;
Achban, an Israelite:--Ahban.
see HEBREW for 0251
see HEBREW for 0995
אַחְבָן (ach.van) — Ahban.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.2.29;
son of: Abishur (H0051) and Abihail (H0032H);
brother of: Molid (H4140)
§ Ahban = "brother of an understanding (intelligent) one"
son of Abishur of Judah
N-proper — Noun proper masculineHNpm
a'-ban ('achban, "brother of an intelligent one"(?) Achbar): The son of Abishur of the tribe of Judah (1Ch 2:29).
(brother of the wise, discreet), son of Abishur by his wife Abihail. (1 Chronicles 2:29) He was of the tribe of Judah.
→ Son of Abishur 1Ch 2:29
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מוֹלִיד (mo.lid) refers to a man from the tribe of Judah, specifically mentioned in 1 Chronicles 2:29. The term translates to 'begetter' and indicates his lineage as the son of Abishur and Abihail, and brother to Ahban. The entries consistently identify him as a Judahite without significant disagreement among the lexicons.
מוֹלִיד n.pr.m. a Judahite 1 Ch 2:29.
done
H4140 מוֹלִיד
4140 Mowliyd mo-leed'
from 3205; genitor; Molid, an Israelite:--Molid.
see HEBREW for 03205
מוֹלִיד (mo.lid) — Molid.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.2.29;
son of: Abishur (H0051) and Abihail (H0032H);
brother of: Ahban (H0257)
§ Molid = "begetter"
a man of Judah, son of Abishur by Abihail and a descendant of Jerahmeel
N-proper — Noun proper masculineHNpm
mo'-lid (molidh): A Judahite (1Ch 2:29).
(begetter), the son of Abishur by his wife Abihail, and descendant of Jerahmeel. (1 Chronicles 2:29)
nativity; generation