Genesis 21:7 — Word Study
WLCוַתֹּ֗אמֶר מִ֤י מִלֵּל֙ לְאַבְרָהָ֔ם הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה כִּֽי־ יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו׃
BSAShe addedʼâmar▸ Whomîy [expressing a wish or inquiry] would have toldmâlal■ AbrahamʼAbrâhâm [the father of many nations] that SarahSârâh [noblewoman, mother of Isaac] would nurseyânaq■ [give milk or suckle] childrenbên [sons or descendants] Yetkîy I have borne himyâlad■ [given birth or beget] a sonbên [a male child or descendant] in his old agezâqun [extreme age or advanced years, a life well-lived]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֗אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| מִ֤י | who? | Pronoun |
| מִלֵּל֙ | has he said | Verb, Piel, perfect third person masculine singular |
| לְאַבְרָהָ֔ם | to Abraham | Preposition, noun proper masculine |
| הֵינִ֥יקָה | she has suckled | Verb, Hiphil, perfect third person feminine singular |
| בָנִ֖ים | children | Noun common, masculine plural absolute |
| שָׂרָ֑ה | Sarah | Noun proper feminine |
| כִּֽי־ | for | Particle |
| יָלַ֥דְתִּי | I have borne | Verb, Qal, perfect first person common singular |
| בֵ֖ן | a son | Noun common, masculine singular absolute |
| לִזְקֻנָֽיו׃ | of old age his | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | She added, “Who would have told Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.” |
| KJV | And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age. |
| ASV | And she said, Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age. |
| YLT | She saith also, 'Who hath said to Abraham, Sarah hath suckled sons, that I have born a son for his old age?' |
| WEB | She said, “Who would have said to Abraham that Sarah would nurse children? For I have borne him a son in his old age.” |
| BBE | And she said, Who would have said to Abraham that Sarah would have a child at her breast? for see, I have given him a son now when he is old. |
Where they part company is הֵינִ֥יקָה — see How Translations Differ.
The sentence contains a main clause with subordinate clauses that elaborate on Sarah's statement, reflecting her incredulity and the miraculous nature of her situation.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 21:7
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 Birth of Isaacgenerated
Genesis 21:7 captures Sarah's astonishment at the fulfillment of God's promise that she would bear a son. This moment is significant as it highlights the miraculous nature of Isaac's birth, occurring when both Abraham and Sarah were advanced in age. The surrounding verses illustrate the joy and laughter that this promise brings, as well as the tension with Hagar's son, emphasizing the complexity of family dynamics in this narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 23:23 | For there is no spell against Jacob and no divination against Israel. It will now be said of Jacob and Israel, ‘What great things God has done!’ |
| 2 | Deuteronomy 4:32–34 | Indeed, ask now from one end of the heavens to the other about the days that long preceded you, from the day that God created man on earth: Has anything as great as this ever happened or been reported? |
| 3 | Psalm 86:8–10 | O Lord, there is none like You among the gods, nor any works like Yours. |
| 4 | Isaiah 49:21 | Then you will say in your heart, ‘Who has begotten these for me? I was bereaved and barren; I was exiled and rejected. So who has reared them? Look, I was left all alone, so where did they come from?’” |
| 5 | Isaiah 66:8 | Who has heard of such as this? Who has seen such things? Can a country be born in a day or a nation be delivered in an instant? Yet as soon as Zion was in labor, she gave birth to her children. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הֵינִ֥יקָה, hei.Ni.kahgenerated
The verb יָנַק (yanaq) means to suckle or nurse, specifically in the context of a mother feeding her child. It indicates a nurturing action and is often associated with the bond between mother and child. In this verse, it underscores the miraculous aspect of Sarah's ability to nurse children at her advanced age.
The Hiphil form indicates a causative action, suggesting that Sarah is not only expressing a wish but also reflecting on the extraordinary nature of her situation. The use of this verb here emphasizes the fulfillment of God's promise to Abraham and Sarah, which seemed impossible given their circumstances.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word suckle is used, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb וַתֹּ֗אמֶר (va.To.mer), and she said, governs the clause, introducing Sarah's statement. The structure includes a series of clauses that express her disbelief and the miraculous nature of her situation.
The sentence is built around the main clause with subordinate clauses providing context and elaboration. The use of the interrogative pronoun מִי (mi) introduces a rhetorical question, emphasizing Sarah's incredulity.
Septuagint Backgroundgenerated
The Septuagint translates הֵינִ֥יקָה as θηλάζει (thēlazei), which means to nurse or suckle. This choice retains the nurturing connotation of the Hebrew term while aligning with the Greek understanding of maternal care.
The Greek translation reflects a similar emphasis on the miraculous nature of Sarah's ability to nurse, reinforcing the theme of divine intervention in the fulfillment of God's promise.
In plain words — the whole versegenerated
Genesis 21:7 shows Sarah expressing her amazement at having a son in her old age. She questions who would have believed that she could nurse children, highlighting the miraculous nature of Isaac's birth and God's promise to Abraham.
Frequently Asked Questionsgenerated
Sarah is expressing disbelief that anyone could have predicted her ability to nurse children at her age, emphasizing the miraculous nature of her situation.
Nursing signifies the fulfillment of God's promise to Sarah and Abraham, highlighting the joy and miraculous nature of Isaac's birth.
Isaac's name means 'laughter', which reflects the joy and disbelief surrounding his birth as expressed by Sarah.
This verse highlights the fulfillment of God's covenant with Abraham, emphasizing the importance of Isaac as the child of promise in the narrative of Genesis.
Reflection Questionsgenerated
- How do I perceive the fulfillment of promises in my own life, similar to Sarah's experience?
- What does this verse teach about the nature of God's promises and their timing?
- In what ways can I respond to unexpected blessings in my life, like Sarah did?
- How can I cultivate a sense of wonder and gratitude for the miracles in my life?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 21:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd she said, who would have said unto Abraham,.... No one a year ago could ever have thought of such a thing, much less have come and told Abraham that he should have a child or children by Sarah;
Read John Gill on Genesis 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.
Read Robert Jamieson on Genesis 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat man or woman could believe so improbable a thing? Or, who but a God could have foreseen and foretold it? She saith children, though she had but one child, either by a usual enallage of the plural number for the singular, whereby the word sons or daughters is used when there was but one, as 46:23 ; or presaging, that having received from God a new strength, she might have more children. By her expression she showeth all mothers what their duty is, viz. to give their children suck when they are able to do it; and that neither greatness of quality, nor multitude of business, nor other difficulties and inconveniences, will be a sufficient excuse to those that neglect it.
Read Matthew Poole on Genesis 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 21:7 And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born [him] a son in his old age.Ver. 7. That Sarah should have given children suck.] So she had a double blessing, - of the womb, and of the breasts. Milk she had at those years, and great store of it too: whence she is said to "give children suck," not a child only. She could have nursed another for a need, besides her own. Note, that though she were a great lady, yet she was a nurse. Let it not be niceness, but necessity that hinders any mother from so doing; lest she be found more monstrous than the "sea-monsters," that "draw out their breast, and give suck to their young".…
Read John Trapp on Genesis 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6, 7) God hath made me to laugh.—Sarah’s laugh was one of mingled emotions. Joy was uppermost in her mind, but women do not laugh for joy at the birth of a child. Doubtless she called to mind the feelings with which she listened to the announcement of her bearing a son, made by those whom she then regarded as mere passing wayfarers (Genesis 18:12), but whom she had now long known to be the messengers of God. And still the event seemed to her marvellous and astonishing, so that “all that hear,” she said, “will laugh with me”—Heb., for me, or over me—not “will ridicule me,” but will be merry at the thought of an old woman of ninety having a son. Deeper feelings would come afterwards, and the…
Read Charles John Ellicott on Genesis 21 →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
She added, “Who would have told Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.”
She said, “Who would have said to Abraham that Sarah would nurse children? For I have borne him a son in his old age.”
She added, “Who would have told Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.”
She went on to say, “Who would have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”
Tyndale line
And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.
And she said, Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.
And she said, Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.
And she said, Who would have said to Abraham, that Sarah shall nurse children? for I have borne him a son in his old age.
Againe she said, Who would haue saide to Abraham, that Sarah shoulde haue giuen children sucke? for I haue borne him a sonne in his olde age.
Strictly literal
And she said, Who would have said to Abraham, Sarah will suckle children? For I have borne [him] a son in his old age.
She saith also, 'Who hath said to Abraham, Sarah hath suckled sons, that I have born a son for his old age?'
She also says, “Who has said to Abraham, Sarah has suckled sons, that I have born a son for his old age?”
And she said, Who would have said unto Abraham, that Sarai should have given children suck? yet I have born a son in his old age.
She also said, “Who would have said to Abraham that Sarah would nurse children, and yet I have borne him a son in his old age!”
From the Latin
And again she said: Who would believe that Abraham should hear that Sara gave suck to a son, whom she bore to him in his old age.
Simplified
She also said, “Would anyone have announced to Abraham that Sarah was going to have children to nurse? But now I have had a son for Abraham even when he was old!”
And she said, Who would have said to Abraham that Sarah would have a child at her breast? for see, I have given him a son now when he is 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 and the Septuagint agree on the wording of this verse, with a notable exception in the Samaritan Pentateuch, which includes the word לו (to), indicating a slight variation in the phrasing but not in the overall meaning.
וַתֹּ֗אמֶר מִ֤י מִלֵּל֙ לְאַבְרָהָ֔ם הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה כִּֽי־ יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו׃
11 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.
ותאמר מי מלל לאברהם היניקה בנים שׂרה כי ילדתי לו בן לזקניו
1 word differs from the Masoretic Text: לו (to)
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 21:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
מָלַל (malal) is a Hebrew verb with two primary meanings: to speak or say, and to rub or scrape. The speaking aspect is often poetic, while the rubbing meaning appears only in the Qal participle form. Notably, it is referenced in Proverbs 6:13. The lexicons agree on these meanings without significant disagreement.
ref
H4448a מָלַל Pi. speak, utter, say H4448b מָלַל rub, scrape—onlyQal Pt.
4448 malal maw-lal'
a primitive root; to speak (mostly poetical) or say:--say,
speak, utter.
מָלַל (ma.lal) — to speak.
1) to speak, utter, say
1a) (Qal) to speak
1b) (Piel) to say, utter
Aramaic equivalent: me.lal (מְלַל "to speak" H4449)
מָלַל (ma.lal) — to rub.
rub, scrape
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
The Hebrew word אַבְרָם (*Abram*) refers to the biblical figure later known as אַבְרָהָם (*Abraham*), meaning 'father of a multitude.' He is first mentioned in Genesis 11:26 as the son of Terah and is notable for being the patriarch of the Hebrew nation through God's covenant. The name reflects his role as a significant ancestor.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H85 אַבְרָם Abram = אַבְרָהָם Abraham
85 'Abraham ab-raw-hawm'
contracted from 1 and an unused root (probably meaning to be
populous); father of a multitude; Abraham, the later name of
Abram:--Abraham.
see HEBREW for 01
אַבְרָהָם (av.ra.ham) — Abraham.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
§ Abraham = "father of a multitude" or "chief of multitude"
friend of God and founder of Hebrew nation via God's elective covenant
Prep | N-proper — Preposition · noun proper masculineHR/Npm
a'-bra-ham:
I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory
I. Name.
1. Various Forms:
In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…
Abraham
Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…
(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the…
Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…
יָנַק (yanaq) means to suck or suckle, particularly in the context of an infant nursing at its mother's breast. It can also refer to the act of giving milk or nursing, with related forms indicating a nursing mother or suckling child. The entries consistently emphasize the nurturing aspect of this word.
[יָנַק] vb. suck
Qal suck, of infant at mother's breast
Hiph. give suck to, nurse
base
H3243 יָנַק suck .suck, of infant at mother's breast
. give suck to, nurse
3243 yanaq yaw-nak'
a primitive root; to suck; causatively, to give milk:--milch,
nurse(-ing mother), (give, make to) suck(-ing child, -ling).
יָנַק (ya.naq) — to suckle.
1) to suckle, nurse, suck
1a) (Qal)
1a1) to suck
1a2) suckling, babe (subst)
1b) (Hiphil)
1b1) to give suck to, nurse
1b2) nursing, nursing woman, nurse (participle)
V-Hiphil-Perf-3fs — Verb · Hiphil · perfect third person feminine singularHVhp3fs
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)
N-mp — Noun common · masculine plural absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
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
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
See BORN.
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
זְקֻנִים (zaqun) refers to old age or extreme old age, appearing only in the plural form. It is derived from the root word for 'to be old' and is classified as a noun. The entries consistently emphasize its meaning related to advanced age.
זְקֻנִים n.pl.[m.] old age
base
H2208 זְקֻנִים old age
2208 zaqun zaw-koon'
properly, passive participle of 2204 (used only in the plural
as a noun); old age:-old age.
see HEBREW for 02204
זְקֻנִים (za.qun) — extreme age.
old age, extreme old age
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms