Genesis 18:12 — Word Study
WLCוַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־ לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן׃
BSASo [she]Sârâh [Sarah, the noblewoman] laughedtsâchaq▸ [with scorn or joy] to herselfqereb sayingʼâmar Afterʼachar [following, in the rear] I am worn outbâlâh [become old, used up] and my masterʼâdôwn [lord, husband] is oldzâqên■ [aged] will I now havehâyâh■ [experience, enjoy] this pleasureʻêden [delight, a state of joy or happiness]
| Greek | English | Parsing |
|---|---|---|
| וַתִּצְחַ֥ק | and she laughed | Verb, Qal, sequential imperfect third person feminine singular |
| שָׂרָ֖ה | Sarah | Noun proper feminine |
| בְּקִרְבָּ֣הּ | in inner being her | Preposition, noun common masculine singular construct, suffix |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| אַחֲרֵ֤י | after | Prep |
| בְלֹתִי֙ | am worn out I | Verb qal infinitive construct common, suffix |
| הָֽיְתָה־ | has it be[longed]? | Verb, Qal, perfect third person feminine singular |
| לִּ֣י | to me | Preposition, suffix |
| עֶדְנָ֔ה | pleasure | Noun common, feminine singular absolute |
| וַֽאדֹנִ֖י | and lord my | Conjunction, noun common masculine singular construct, suffix |
| זָקֵֽן׃ | he is old | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So she laughed to herself, saying, “After I am worn out and my master is old, will I now have this pleasure?” |
| KJV | Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? |
| ASV | And Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? |
| YLT | and Abraham and Sarah [are] aged, entering into days — the way of women hath ceased to be to Sarah; |
| WEB | Sarah laughed within herself, saying, “After I have grown old will I have pleasure, my lord being old also?” |
| BBE | And Sarah, laughing to herself, said, Now that I am used up am I still to have pleasure, my husband himself being old? |
The translations agree on the meaning of the Hebrew words in this verse.
The sentence has a main clause followed by a participial phrase and two subordinate phrases, reflecting Sarah's internal dialogue.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׂרָה
verbצָחַק
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 18:12
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 Promise of a Songenerated
Genesis 18:12 occurs in the context of God's promise to Abraham that he and Sarah would have a son, despite their old age. This passage captures Sarah's reaction, revealing her skepticism about the promise due to their advanced years. It follows the narrative of God's covenant with Abraham and the miraculous nature of Isaac's birth, emphasizing the theme of faith in God's promises.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 18:13 | And the LORD asked Abraham, “Why did Sarah laugh and say, ‘Can I really bear a child when I am old?’ |
| 2 | Genesis 17:17 | Abraham fell facedown. Then he laughed and said to himself, “Can a child be born to a man who is a hundred years old? Can Sarah give birth at the age of ninety?” |
| 3 | Genesis 21:6–7 | Then Sarah said, “God has made me laugh, and everyone who hears of this will laugh with me.” |
| 4 | Psalm 126:2 | Then our mouths were filled with laughter, our tongues with shouts of joy. Then it was said among the nations, “The LORD has done great things for them.” |
| 5 | Luke 1:18–20 | “How can I be sure of this?” Zechariah asked the angel. “I am an old man, and my wife is well along in years.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עֶדְנָה, 'ed.Nahgenerated
The word עֶדְנָה (ednah) refers to delight or pleasure, often connected to joy and happiness. It is derived from a root meaning pleasure and encompasses notions of delicacy and finery. In this verse, it captures Sarah's incredulity about experiencing joy at her advanced age.
The parsing indicates it is a feminine singular noun, suggesting a specific state of being or experience. The emotional weight of the word is significant, as it reflects Sarah's internal struggle between disbelief and the hope of joy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is וַתִּצְחַ֥ק (vatitzchak), and she laughed, which governs the sentence. The structure is complex, with various phrases describing her thoughts and emotions, emphasizing the inner dialogue Sarah has with herself.
The sentence begins with Sarah's laughter, followed by a prepositional phrase indicating where this laughter occurs, and concludes with her rhetorical question about the possibility of experiencing pleasure at her age.
Septuagint Backgroundgenerated
The Septuagint translates וַתִּצְחַ֥ק as ἐγέλασεν (ege lasen), indicating laughter, which aligns with the emotional tone of disbelief and joy. This choice reflects a direct interpretation of Sarah's reaction.
The word עֶדְנָה is rendered in the Septuagint as a term that conveys similar connotations of pleasure, emphasizing the continuity of meaning across translations.
In plain words — the whole versegenerated
Genesis 18:12 shows Sarah laughing to herself, doubting whether she could have pleasure in her old age. This moment highlights her disbelief in God's promise that she would bear a son, despite being past the age of childbearing.
Frequently Asked Questionsgenerated
Sarah's laughter reflects a mix of disbelief and the joy of possibility, questioning how she could experience pleasure at her age.
Sarah doubts because she feels worn out and recognizes her and Abraham's advanced age, making the promise seem impossible.
The word 'pleasure' implies a state of joy or happiness, which Sarah finds hard to believe she could experience at her age.
This verse connects to the broader narrative of God's covenant with Abraham, highlighting the miraculous nature of Isaac's birth and the theme of faith in God's promises.
Reflection Questionsgenerated
- In what ways do I find it hard to believe in God's promises in my life?
- How can I cultivate joy and hope even in difficult circumstances?
- What does this passage teach me about God's ability to fulfill His promises?
- How can I respond to God's promises with faith rather than doubt?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on this verse, reflecting on Sarah's laughter and its implications for faith and obedience.
But Sarah laughed within herself, saying: After I am waxed old, shall I have pleasure? It is much differently read in Hebrew: And Sarah laughed within herself, saying: After I have withered,Early Church Fathers on Genesis 18 →
Who laughed secretly, saying: After I have grown old and my lord is old, shall I have pleasure? The Apostle Peter recalls this sentence when, admonishing women to obey their husbands, he added: "As Sarah obeyed Abraham,Early Church Fathers on Genesis 18 →
Why did Sarah laugh, saying: "Shall I indeed bear a child, old as I am?" It remains to be understood that when she heard that Sarah would bear a son, Abraham had previously laughed in wonder with joy,Early Church Fathers on Genesis 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 18:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore Sarah laughed within herself,.... Not for joy of a son, and as pleased with it, believing so it would be; but as disbelieving it, and perhaps deriding it, and confuting it with a laugh,
Read John Gill on Genesis 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.
Read Robert Jamieson on Genesis 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSarah laughed within herself; not from joy and admiration, but from distrust and contempt, as if it were incredible. Heb. In her heart, i.e. she secretly derided it, though none but herself, as she thought, knew it. Shall I have pleasure? Not so much in the conception, as in the education and fruition of a child.
Read Matthew Poole on Genesis 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 18:12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?Ver. 12. Sarah laughed.] God’ s promises seem absurd and ridiculous, many of them, to human reason, which therefore must be silenced, and shut out, as Hagar was; for it will argue carnally, as that unbelieving lord storms at God’ s offers, as Naaman at the message looks upon God’ s Jordan with Syrian eyes, as he, and after all, cries out with Nicodemus, "How can these things be?" measuring God by its own model; and casting him into its own mould. After I am waxed old, shall I lust?] Old and cold, is our English proverb; and the Greek word for an old body signifies…
Read John Trapp on Genesis 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Sarah laughed.—See Note on Genesis 17:17. The laughter of both husband and wife brings into prominence the inconceivable character of the fact. Sarah’s conduct has been very unjustly condemned. Though Abraham may have begun to guess that his visitors were more than men, she probably had no such suspicions. Sitting inside the tent, and catching their words only occasionally, listening, perhaps, now only because she heard her own name mentioned, when she hears them talk of her having a child she naturally laughs. thinking possibly that they did not know how old she was. After I am waxed old.—The Hebrew word is stronger and more lively. It means “to be worn out like an old garment.”
Read Charles John Ellicott on Genesis 18 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Sarah laughed] Partly through pleasure at the bare idea of the possibility of the thing, and partly from a conviction that it was extremely improbable. She appears to have been in the same spirit, and to have had the same feelings of those who, unexpectedly hearing of something of great consequence to themselves, smile and say, "The news is too good to be true;", see Genesis 21:6. There is a case very similar to this mentioned Psalms 126:1-2. On Abraham's laughing, See Clarke on Genesis 17:17.
Read AdamClarke on Genesis 18 →
CambridgeThe Cambridge Bible for Schools and Colleges12. Sarah laughed within herself] This is the laughter, according to J, which furnished a reason for the name “Isaac”; and on that account it is here emphasized. See, for the reason in P, Genesis 17:17. waxed old] The word in the original is forcible, and is used elsewhere for worn-out raiment, e.g. “shall wax old like a garment,” Psalms 102:26.
Read Cambridge on Genesis 18 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Sarah laughed — The context here shows that Sarah’s laugh was that of incredulity, as the context of Gen 17:17, shows that Abraham’s laughing was that of joyful wonder.
Read Daniel Denison Whedon on Genesis 18 →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
So she laughed to herself, saying, “After I am worn out and my master is old, will I now have this pleasure?”
Sarah laughed within herself, saying, “After I have grown old will I have pleasure, my lord being old also?”
So she laughed to herself, saying, “After I am worn out and my master is old, will I now have this pleasure?”
So Sarah laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?”
Tyndale line
Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?
And Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?
And Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?
Therefore Sarah laughed within herself, saying, After I am become old shall I have pleasure, my lord being old also?
Therefore Sarah laughed within her selfe, saying, After I am waxed olde, and my lord also, shall I haue lust?
Strictly literal
And Sarah laughed within herself, saying, After I am become old, shall I have pleasure, and my lord old?
and Abraham and Sarah [are] aged, entering into days — the way of women hath ceased to be to Sarah;
and Sarah laughs in her heart, saying, “After I have waxed old have I had pleasure? My lord [is] also old!”
Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord also being old!
So Sarah laughed to herself, saying to herself, “After I am worn-out and my master is old, will I now have this pleasure?”
From the Latin
And she laughed secretly, saying: After I am grown old and my lord is an old man, shall I give myself to pleasure?
Simplified
Sarah was laughing inside, saying to herself, “Now that I'm old and worn out, how would I experience pleasure? My husband is old too!”
And Sarah, laughing to herself, said, Now that I am used up am I still to have pleasure, my husband himself being old?
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 supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint, while matching 9 of the 11 words, presents a different word order, reflecting its own interpretative choices.
וַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־ לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן׃
9 of the 11 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.
ותצחק שׂרה בקרבה לאמר אחרי בלתי היתה לי עדנה ואדני זקן
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 18:12
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.
צָחַק (tsachaq) is a Hebrew verb meaning to laugh, with implications of jesting, mocking, or playing. It has a root meaning of laughing outright, whether in merriment or scorn. The entries indicate its use in various forms, including Qal (to laugh) and Piel (to jest or make sport).
[צָחַק] vb. laugh
Qal laugh
Pi.
jest
sport, play
base
H6711 צָחַק laugh .laugh
. . jest
. sport, play
6711 tsachaq tsaw-khak'
a primitive root; to laugh outright (in merriment or scorn);
by implication, to sport:--laugh, mock, play, make sport.
צָחַק (tsa.chaq) — to laugh.
1) to laugh, mock, play
1a) (Qal) to laugh
1b) (Piel)
1b1) to jest
1b2) to sport, play, make sport, toy with, make a toy of
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
שָׂרָה (Sarah) refers to the wife of Abraham and the mother of Isaac. The name is associated with nobility, as indicated by its meaning 'noblewoman.' Sarah is first mentioned in Genesis 11:29 and is also known as Sarai in earlier texts. She is the daughter of Terah and sister to Abraham, Nahor, and Haran.
שָׂרָה 37 n.pr.f. wife of Abraham (princess)
base
H8283 שָׂרָה wife of Abraham
8283 Sarah saw-raw'
the same as 8282; Sarah, Abraham's wife:--Sarah.
see HEBREW for 08282
שָׂרָה (sa.rah) — Sarah.
A woman living at the time of the Patriarchs, first mentioned at Gen.11.29;
daughter of: Terah (H8646);
sister of: Abraham (H0085), Nahor (H5152H) and Haran (H2039); married to Abraham (H0085);
mother of: Isaac (H3327); also called Sarai at Gen.11.29,30,31; 12.5,11,17; 16.1,2,3,5,6,8; 17.15;
§ Sarah = "noblewoman"
wife of Abraham and mother of Isaac
N-proper — Noun proper feminineHNpf
Sarah
Princess, the wife and at the same time the half-sister of Abraham (Gen. 11:29; 20:12). This name was given to her at the time that it was announced to Abraham that she should be the mother of the promised child. Her story is from her marriage identified with that of the patriarch till the time of her death. Her death, at the age of one hundred and twenty-seven years (the only instance in Scripture where the age of a woman is recorded), was the occasion of Abraham’s purchasing the cave of Machpelah as a family burying-place.
In the allegory of Gal. 4:22-31 she is the type of the “Jerusalem which is above.” She is also mentioned as Sara in Heb. 11:11 among the Old Testament worthies, who “all died in faith.” (See…
(princess). The wife and half-sister, (Genesis 20:12) of Abraham, and mother of Isaac. Her name is first introduced in (Genesis 11:29) as Sarai. The change of her name from Sarai, my princess (i.e. Abraham’s), to Sarah, princess (for all the race), was made at the same time that Abram’s name was changed to Abraham, --on the establishment of the covenant of circumcision between him and God. Sarah’s history is of course that of Abraham. [ABRAHAM] She died at Hebron at the age of 127 years, 28 years before her husband and was buried by him in the cave of (B.C. 1860.) She is referred to in the New Testament as a type of conjugal obedience in (1 Peter 3:6) and as one of the types of faith in (
Or SARA, the wife of Abraham, the daughter of his father by another mother, Ge 20:12. Most Jewish writers, however, and many interpreters, identify her with Iscah, the sister of Lot, and Abraham’s niece, Gen 11.29; the word "daughter" according to Hebrew usage, comprising any female descendant, and "sister," any female relation by blood. When God made a covenant with Abraham, he changed the name of Sarai or my princess, into that of Sarah, or princess; and promised Abraham a son by her, which was fulfilled in due time.
The most prominent points of her history as recorded in the Bible are, her consenting to Abraham’s unbelieving dissimulation while near Pharaoh and Abimelech; her long-continued barrenness; her giving to Abraham her maid Hagar as a secondary wife; their mutual jealousy; and her bearing Isaac in her old age, "the…
lady; princess; princess of the multitude
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmpc
בָּלָה (balah) is a Hebrew verb meaning to become old or worn out. It encompasses the ideas of wearing out through use, enjoying something to the fullest, and implies decay or consumption. The entries indicate that it can be used in both a simple form (Qal) and a causative form (Piel), with a related Aramaic term noted.
[בָּלָה] vb. become old and worn out
Qal wear out
Pi. caus. of Qal.
wear out (trans.)
wear out by use, use to the full, enjoy
base
H1086 [בָּלָה] become old and worn out .wear out
. caus. of Qal. . wear out (trans.)
. wear out by use, use to the full, enjoy
1086 balah baw-law'
a primitive root; to fail; by implication to wear out, decay
(causatively, consume, spend):--consume, enjoy long, become
(make, wax) old, spend, waste.
בָּלָה (ba.lah) — to become old.
1) to wear out, become old
1a) (Qal) to wear out
1b) (Piel)
1b1) to wear out
1b2) to wear out by use, use up completely
1b3) to enjoy, use to the full
Aramaic equivalent: be.la (בְּלָא "to wear out" H1080)
V-Qal-Inf-a | Suff — Verb qal infinitive construct common · suffixHVqcc/Sp1bs
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
עֵ֫דֶן (eden) refers to luxury, daintiness, and delight, while עֶדְנָה (ednah) specifically denotes delight, including a sexual connotation. The word is derived from a root meaning pleasure and encompasses notions of delicacy and finery. It appears in contexts such as Genesis 18:12.
done
H5730a עֵ֫דֶן luxury, dainty, delight H5730b עֶדְנָה delight (sexual)
5730 `eden ay'-den
or (feminine) aednah {ed-naw'}; from 5727;
pleasure:--delicate, delight, pleasure. See also 1040.
see HEBREW for 05727
see HEBREW for 01040
עֵ֫דֶן (e.den) — delicacy.
luxury, dainty, delight, finery
עֶדְנָה (ed.nah) — delight.
delight
N-fs — Noun common · feminine singular absoluteHNcfsa
plezh'-ur (chephets, ratson; eudokia, hedone: "Pleasure" is the translation of various Hebrew words, chiefly of chephets, "inclination," hence, "pleasure," "delight" (Job 21:21, "What pleasure hath he in his house?" the American Standard Revised Version "what careth he for"; Job 22:3, "Is it any pleasure to the Almighty?"; Ps 111:2; Ec 5:4; 12:1; in Isa 44:28; 46:10; 48:14; 53:10, it has the sense of will or purpose, "He shall perform all my pleasure," etc.); of ratson, "delight," "acceptance," "good will" (Ezr 10:11;
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
זָקֵן (zaqen) is a Hebrew verb meaning to be or become old. It has a basic meaning of aging, with forms indicating both the process of growing old and the state of being old. The entries highlight its use in different grammatical aspects, such as Qal and Hiphil, but do not provide specific verse references.
זָקֵן vb. be or become old
Qal be (or become) old
Hiph. shew age, grow old
base
H2204 זָקֵן be or become old
2204 zaqen zaw-kane'
a primitive root; to be old:--aged man, be (wax) old (man).
זָקֵן (za.qen) — be old.
1) to be old, become old
1a) (Qal) to be old, become old
1b) (Hiphil) to grow old, show age
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
old.
See AGE, OLD.
