Genesis 22:24 — Word Study
WLCוּפִֽילַגְשׁ֖וֹ וּשְׁמָ֣הּ רְאוּמָ֑ה וַתֵּ֤לֶד גַּם־ הִוא֙ אֶת־ טֶ֣בַח וְאֶת־ גַּ֔חַם וְאֶת־ תַּ֖חַשׁ וְאֶֽת־ מַעֲכָֽה׃ ס
BSAMoreovergam [Nahor’s] concubinepîylegesh [secondary wife, female companion, woman living with a man without marriage] whose nameshêm [identity, character] was ReumahRᵉʼûwmâh△ boreyâlad▸ [gave birth to, brought forth] TebahṬebach△ GahamGacham△ TahashTachash△ and MaacahMaʻăkâh [children of Nahor and Reumah]
| Greek | English | Parsing |
|---|---|---|
| וּפִֽילַגְשׁ֖וֹ | and concubine his | Conjunction, noun common feminine singular construct, suffix |
| וּשְׁמָ֣הּ | and name her | Conjunction, noun common masculine singular construct, suffix |
| רְאוּמָ֑ה | [was] Reumah | Noun proper feminine |
| וַתֵּ֤לֶד | and she bore | Verb, Qal, sequential imperfect third person feminine singular |
| גַּם־ | also | Adverb |
| הִוא֙ | she | Pronoun |
| אֶת־ | the object marker | Particle |
| טֶ֣בַח | Tebah | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| גַּ֔חַם | Gaham | Noun proper masculine |
| וְאֶת־ | and the object marker | Conjunction, particle |
| תַּ֖חַשׁ | Tahash | Noun proper masculine |
| וְאֶֽת־ | and the object marker | Conjunction, particle |
| מַעֲכָֽה׃ ס | Maacah | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Moreover, Nahor’s concubine, whose name was Reumah, bore Tebah, Gaham, Tahash, and Maacah. |
| KJV | And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah. |
| ASV | And his concubine, whose name was Reumah, she also bare Tebah, and Gaham, and Tahash, and Maacah. |
| YLT | and his concubine, whose name [is] Reumah, she also hath borne Tebah, and Gaham, and Tahash, and Maachah. |
| WEB | His concubine, whose name was Reumah, also bore Tebah, Gaham, Tahash, and Maacah. |
| BBE | And his servant Reumah gave birth to Tebah and Gaham and Tahash and Maacah. |
Where they part company is רְאוּמָ֑ה — see How Translations Differ.
The main clause introduces Nahor's concubine, followed by a subordinate clause providing her name, and concludes with the action of bearing children.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָלַד
The sentence as the grammar sees it Open the tree ›
4 of 14 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 — Genesis 22:24
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 Nahorgenerated
Genesis 22:24 recounts the descendants of Nahor, Abraham's brother. It highlights the role of Reumah, Nahor's concubine, in bearing four sons: Tebah, Gaham, Tahash, and Maacah. This verse is part of a broader genealogy that connects the patriarchs and their families, emphasizing the importance of lineage in biblical narratives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 16:3 | So after he had lived in Canaan for ten years, his wife Sarai took her Egyptian maidservant Hagar and gave her to Abram to be his wife. |
| 2 | Genesis 25:6 | But while he was still alive, Abraham gave gifts to the sons of his concubines and sent them away from his son Isaac to the land of the east. |
| 3 | Proverbs 15:25 | The LORD tears down the house of the proud, but He protects the boundaries of the widow. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — פִּלֶ֫גֶשׁ, piylegeshgenerated
The word פִּלֶ֫גֶשׁ (piylegesh) refers to a concubine, a woman who lives with a man without being formally married. It is derived from an uncertain origin and consistently conveys the idea of a secondary wife or female companion. The usage of this term in the context of polygamous relationships highlights the cultural practices of the time.
In this verse, it indicates Reumah's status as Nahor's concubine, which is significant in understanding the family dynamics and lineage of the patriarchs. The term is often associated with the broader theme of familial relationships in the Old Testament.
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 תֵּ֤לֶד, and she bore, which governs the noun phrases that follow: the subject רְאוּמָ֑ה and the list of sons. The structure emphasizes the act of bearing children as the central action of the verse.
The Hebrew word order places emphasis on Reumah as the subject, leading into the list of her sons, which are presented in a straightforward manner.
Septuagint Backgroundgenerated
The Septuagint translates פִּלֶ֫גֶשׁ as αὐτοῦ, indicating a focus on the relationship aspect of the concubine. This choice reflects a similar understanding of the term while adapting it to the Greek audience's context.
The translation of Reumah as ρεημα shows continuity in the name's significance, though the differences in spelling may reflect variations in pronunciation or dialect.
In plain words — the whole versegenerated
Genesis 22:24 tells us that Nahor's concubine, Reumah, bore four sons: Tebah, Gaham, Tahash, and Maacah. This verse highlights the family line of Nahor, Abraham's brother, and the importance of these names in biblical genealogy.
Frequently Asked Questionsgenerated
Being a concubine means that Reumah had a recognized relationship with Nahor, bearing children without being his formal wife, which reflects the customs of the time.
Reumah bore four sons: Tebah, Gaham, Tahash, and Maacah, who are part of Nahor's lineage.
Genealogy establishes family lines and heritage, which are significant for understanding the fulfillment of God's promises and the lineage of key biblical figures.
Reumah means 'elevated' or 'raised', reflecting her status and role in the family of Nahor.
Reflection Questionsgenerated
- What can I learn from the family dynamics of Nahor and Reumah?
- How does understanding biblical genealogy enhance my reading of Scripture?
- In what ways do the names of individuals in the Bible carry significance?
- How can I apply the lessons from Reumah's story to my own life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 22:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd his concubine, whose name [was] Reumah,.... Not an harlot, but a secondary wife, who was under the proper and lawful wife, and a sort of a head servant in the family, and chiefly kept for the
Read John Gill on Genesis 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor; It was told Abraham ... Milcah, she hath also born
Read Robert Jamieson on Genesis 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA concubine was an inferior kind of wife, taken according to the common practice of those times, subject to the authority of the principal wife, and whose children had no right of inheritance, but were endowed with gifts. See 25:6. Maachah, a name common both to man, as , and woman, as .
Read Matthew Poole on Genesis 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 22:24 And his concubine, whose name [was] Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.Ver. 24. His concubine.] Or half-wife, as the word signifies; one that was between a servant and a wife.
Read John Trapp on Genesis 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Maachah.—This name appears as that of a small Aramaic people, in Deuteronomy 3:14; Joshua 12:5; 2 Samuel 10:6.
Read Charles John Ellicott on Genesis 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. His concubine] We borrow this word from the Latin compound concubina, from con, together, and cubo, to lie, and apply it solely to a woman cohabiting with a man without being legally married. The Hebrew word is פילגש pilegesh, which is also a compound term, contracted, according to Parkhurst, from פלג palag, to divide or share, and נגש nagash, to approach; because the husband, in the delicate phrase of the Hebrew tongue, approaches the concubine, and shares the bed, c., of the real wife with her. The pilegesh or concubine, (from which comes the Greek παλλακη pallake, and also the Latin pellex,) in Scripture, is a kind of secondary wife, not unlawful in the patriarchal times though…
Read AdamClarke on Genesis 22 →CambridgeThe Cambridge Bible for Schools and Colleges24. Reumah] The children of the concubine denote a less intimate tribal relationship than the children of the legal wife. Maacah] See 2 Samuel 10:6. A region to the north of Mount Hermon; cf. the mention of the Maacathites in Joshua 13:11; Joshua 13:13.
Read Cambridge on Genesis 22 →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
Moreover, Nahor’s concubine, whose name was Reumah, bore Tebah, Gaham, Tahash, and Maacah.
His concubine, whose name was Reumah, also bore Tebah, Gaham, Tahash, and Maacah.
Moreover, Nahor’s concubine, whose name was Reumah, bore Tebah, Gaham, Tahash, and Maacah.
His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.
Tyndale line
And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
And his concubine, whose name was Reumah, she also bare Tebah, and Gaham, and Tahash, and Maacah.
And his concubine, whose name was Reumah, she also bare Tebah, and Gaham, and Tahash, and Maacah.
And his concubine, whose name was Reumah, she bore also Tebah, and Gaham, and Thahash, and Maachah.
And his concubine called Reumah, she bare also Tebah, and Gahan, and Thahash and Maachah.
Strictly literal
And his concubine, named Reumah, she also bore Tebah, and Gaham, and Thahash, and Maacah.
and his concubine, whose name [is] Reumah, she also hath borne Tebah, and Gaham, and Tahash, and Maachah.
and his concubine, whose name [is] Reumah, she also has borne Tebah, and Gaham, and Tahash, and Maachah.
And his concubine, whose name was Reumah, she also bore Tebach, and Gacham, and Thachash, and Maachah.
His concubine, whose name was Reumah, also bore Tebah, Gaham, Tahash, and Maacah.
From the Latin
And his concubine, named Roma, bore Tabee, and Gaham, and Tahas, and Maacha.
Simplified
In addition, Reumah his concubine had Tebah, Gaham, Tahash, and Maacah.
And his servant Reumah gave birth to Tebah and Gaham and Tahash and Maacah.
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 Samaritan Pentateuch differ in two words: רְאוּמָ֑ה is rendered as רומה (Ruma) in the Samaritan text, and the pronoun הִוא is expressed as היא (she). The Septuagint aligns closely with the Masoretic Text, matching 9 out of 14 words.
וּפִֽילַגְשׁ֖וֹ וּשְׁמָ֣הּ רְאוּמָ֑ה וַתֵּ֤לֶד גַּם־ הִוא֙ אֶת־ טֶ֣בַח וְאֶת־ גַּ֔חַם וְאֶת־ תַּ֖חַשׁ וְאֶֽת־ מַעֲכָֽה׃ ס
9 of the 14 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.
ופילגשׁו ושׁמה רומה ותלד גם היא את טבח ואת גחם ואת תחשׁ ואת מעכה
2 words differ from the Masoretic Text: רומה (Reumah), היא (she)
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 22:24
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.
פִּלֶ֫גֶשׁ (piylegesh) means 'concubine' or 'paramour.' The word is derived from an uncertain origin and is consistently defined across lexicons as referring to a female partner in a relationship that is not a formal marriage. It appears in contexts related to concubinage.
פִּלֶ֫גֶשׁ, פִּילֶ֫גֶשׁ 37 n.f. concubine
concubine
either = paramour, or < concubinage
base
H6370 פִּלֶ֫גֶשׁ, פִּילֶ֫גֶשׁ concubine
6370 piylegesh pee-leh'-ghesh
or pilegesh {pee-leh'-ghesh}; of uncertain derivation; a
concubine; also (masculine) a paramour:--concubine,
paramour.
פִּלֶ֫גֶשׁ (pi.le.gesh) — concubine.
1) concubine, paramour
1a) concubine
1b) paramour
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
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 | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
רְאוּמָה (R'uwmah) refers to a woman mentioned in the Old Testament as the concubine of Nahor, Abraham's brother. The name is derived from a feminine passive participle meaning 'raised' or 'elevated.' She is noted in Genesis 22:24 as the mother of several sons, including Tebah, Gaham, Tahash, and Maacah.
רְאוּמָה n.pr.f. concubine of Nahor Gn 22:24 (J)
ref
H7208 רְאוּמָה concubine of Nahor
7208 R'uwmah reh-oo-maw'
feminine passive participle of 7213; raised; Reumah, a Syrian
woman:--Reumah.
see HEBREW for 07213
רְאוּמָה (re.u.mah) — Reumah.
A woman living at the time of the Patriarchs, only mentioned at Gen.22.24;
mother of: Tebah (H2875), Gaham (H1514), Tahash (H8477) and Maacah (H4601)
§ Reumah = "elevated"
the concubine of Nahor, the brother of Abraham
N-proper — Noun proper feminineHNpf
roo'-ma (re'umah): The concubine of Nahor (Ge 22:24).
(elevated), the concubine of Nahor, Abraham’s brother. (Genesis 22:4) (B.C. about 1870.)
lofty; sublime
→ A concubine of Nahor Ge 22:24
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…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3fs — PronounHPp3fs
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)
HTo — ParticleHTo
טֶ֫בַח (Tebach) refers to a man mentioned in Genesis 22:24 as the son of Nahor and his concubine Reumah. The name is associated with the meaning 'slaughter' or 'massacre,' indicating a possible connection to the Hebrew root for killing. He is noted to have several siblings, including Gaham and Tahash.
טֶ֫בַח n.pr.m. son of Nahor by his concubine Gn 22:24
ref
H2875 טֶ֫בַח son of Nahor by his concubine
2875 Tebach teh'-bakh
the same as 2874; massacre; Tebach, the name of a
Mesopotamian and of an Israelite:--Tebah.
see HEBREW for 02874
טֶ֫בַח (te.vach) — Tebah.
A man living at the time of the Patriarchs, only mentioned at Gen.22.24;
son of: Nahor (H5152H) and Reumah (H7208);
brother of: Gaham (H1514), Tahash (H8477) and Maacah (H4601);
half-brother of: Uz (H5780H), Buz (H0938), Kemuel (H7055), Chesed (H3777), Hazo (H2375), Pildash (H6394), Jidlaph (H3044) and Bethuel (H1328A)
§ Tebah = "a slaughter"
a son of Nahor by his concubine Reumah
N-proper — Noun proper masculineHNpm
te'-ba (tebhach): A son of Nahor, the brother of Abraham (Ge 22:24).
(slaughter), eldest of the sons of Nahor by his concubine Reumah. (Genesis 22:24) (B.C. 1872.)
murder; butchery; guarding of the body; a cook
→ Son of Nahor Ge 22:24
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
גַּ֫חַם (Gacham) refers to a man mentioned in the Old Testament as a son of Nahor, Abraham's brother, and is noted in Genesis 22:24. The name may derive from a root meaning 'to burn' or 'flame.' Gacham is also identified as having several half-brothers and siblings, including Uz and Buz.
גַּ֫חַם n.pr.m. (flame?) Gn 22:24 a son of Nahor, brother of Abraham
ref
H1514 גַּ֫חַם a son of Nahor, brother of Abraham
1514 Gacham gah'-kham
from an unused root meaning to burn; flame; Gacham, a son of
Nahor:--Gaham.
גַּ֫חַם (ga.cham) — Gaham.
A man living at the time of the Patriarchs, only mentioned at Gen.22.24;
son of: Nahor (H5152H) and Reumah (H7208);
brother of: Tebah (H2875), Tahash (H8477) and Maacah (H4601);
half-brother of: Uz (H5780H), Buz (H0938), Kemuel (H7055), Chesed (H3777), Hazo (H2375), Pildash (H6394), Jidlaph (H3044) and Bethuel (H1328A)
§ Gaham = "burning"
a son of Abraham's brother Nahor and his concubine Reumah
N-proper — Noun proper masculineHNpm
ga'-ham (gacham):
A son of Nahor, brother of Abraham, by his concubine Reumah (Ge 22:24).
(sunburnt), son of Nahor Abraham’s brother, by his concubine Reumah. (Genesis 22:24) (B.C. about 1900.)
→ Son of Nahor Ge 22:24
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
תַּ֫חַשׁ (Tachash) refers to a man mentioned in the Old Testament as the son of Nahor and Reumah. He is noted in Genesis 22:24 and is a relative of Abraham, with several siblings listed. The name is also linked to the term for 'dugong'.
תַּ֫חַשׁ n.pr.m. ‘son’ of Nahor Gn 22:24
ref
H8477 תַּ֫חַשׁ ‘son’ of Nahor
8477 Tachash takh'-ash
the same as 8476; Tachash, a relative of Abraham:--Thahash.
see HEBREW for 08476
תַּ֫חַשׁ (ta.chash) — Tahash.
A man living at the time of the Patriarchs, only mentioned at Gen.22.24;
son of: Nahor (H5152H) and Reumah (H7208);
brother of: Tebah (H2875), Gaham (H1514) and Maacah (H4601);
half-brother of: Uz (H5780H), Buz (H0938), Kemuel (H7055), Chesed (H3777), Hazo (H2375), Pildash (H6394), Jidlaph (H3044), Bethuel (H1328A)
§ Thahash = "dugong"
son of Nahor by his concubine Reumah and nephew of Abraham
N-proper — Noun proper masculineHNpm
ta'-hash (tachash; Tochos; the King James Version Thahash): A son of Nahor by his concubine Reumah (Ge 22:24). The word tachash means a kind of leather or skin, and perhaps the animal yielding it, probably the "dugong" (compare Brown, Briggs, and Driver). Tachash has been identified by Winckler with Tichis (Egypt), located on the Orontes, North of Kadesh.
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
מַעֲכָה (Ma`akah) refers to both male and female figures in the Old Testament, including a son of Nahor, a Geshurite princess married to David, and various women associated with the tribes of Judah and Benjamin. The name is linked to the concept of 'oppression.' It appears in different contexts, indicating a range of familial and geographical associations.
מַעֲכָה n.pr.m., f. et gent.
n.pr.m.
son of Nahor by his concubine
father of חָנָן, a hero of David
Simeonite name
father of Achish
n.pr.f.
Geshurite princess, wife of David, mother of Absalom
daughter of Absalom, wife of Rehoboam, mother of Abijam
mother of Asa, and called also daughter of Absalom
concubinr of Caleb
wife of Machir
wife of (יעיאל), father of Gibeon
n.pr.gent. dwelling W. of Bashan
base
H4601 מַעֲכָה . n. pr. m. . son of Nahor by his concubine
. father of חָנָן, a hero of David
. Simeonite name
. father of Achish
. n. pr. f. . Geshurite princess, wife of David, mother of Absalom
. daughter of Absalom, wife of Rehoboam, mother of Abijam
. mother of Asa, and called also daughter of Absalom
. concubinr of Caleb
. wife of Machir
. wife of (יעיאל), father of Gibeon
. n. pr. gent. dwelling W. of Bashan
4601 Ma`akah mah-ak-aw'
or Mamakath (Josh. 13:13) {mah-ak-awth'}; from 4600;
depression; Maakah (or Maakath), the name of a place in Syria,
also of a Mesopotamian, of three Israelites, and of four
Israelitesses and one Syrian woman:--Maachah, Maachathites.
See also 1038.
see HEBREW for 04600
see HEBREW for 01038
מַעֲכָה (ma.a.khah) — Maacah.
A man living at the time of the Patriarchs, only mentioned at Gen.22.24;
son of: Nahor (H5152H) and Reumah (H7208);
brother of: Tebah (H2875), Gaham (H1514) and Tahash (H8477);
half-brother of: Uz (H5780H), Buz (H0938), Kemuel (H7055), Chesed (H3777), Hazo (H2375), Pildash (H6394), Jidlaph (H3044) and Bethuel (H1328A)
§ Maachah = "oppression"
son of Nahor by concubine Reumah
מַעֲכָה (ma.a.khah) — (Aram)-maacah.
Combined with a.ram (אֲרָם "Aram" H0758K)
§ Maachah = "oppression"
a mercenary people hired to fight David
מַעֲכָה (ma.a.khah) — Maacah.
A woman living at the time of United Monarchy, first mentioned at 2Sa.3.3;
daughter of: Talmai (H8526H); married to David (H1732);
mother of: Absalom (H0053)
§ Maachah = "oppression"
daughter of king Talmai of Geshur, wife or David, and mother of Absalom
מַעֲכָה (ma.a.khah) — Maacah.
N-proper — Noun proper masculineHNpm
ma'-a-ka (ma`akhah; Septuagint: Codex Vaticanus Mocha; Codex Alexandrinus Maacha): A small Syrian kingdom adjoining that of Geshur on the western border of Bashan, the inhabitants of which are called Maachathites (the Revised Version (British and American) "Maacathites"), whose territory was taken by Jair (De 3:14; Jos 12:5). The border of the Geshurites and the Maacathites and all Mt. Hermon were given to the half-tribe of Manasseh (Jos 13:11). The inhabitants of these kingdoms, however, were not driven out by Israel (Jos 13:13), and at a later day the children of Ammon hired mercenaries from Maacah for their encounter with David. The armies met near Medeba when the…
(oppression). The mother of Absalom; also called MAACHAH. (2 Samuel 3:3) Maacah, or (in (1 Chronicles 19:6,7)) Maachah, a small kingdom in close proximity to Palestine which appears to have lain outside Argob, (3:14) and Bashun. (Joshua 12:5) The Ammonite war was the only occasion on which the Maacathites came into contact with Israel when their king assisted the Ammonites against Joab with a force which he led himself. (2 Samuel 10:6,8; 1 Chronicles 19:7)