Genesis 25:21 — Word Study
WLCוַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽיהוָה֙ לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ יְהוָ֔ה וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ׃
BSALater, IsaacYitschâq [the son of Abraham, a man of faith] prayedʻâthar▸ [to make supplication, to entreat] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] on behalf ofnôkach his wifeʼishshâh [Rebekah, his partner and companion] becausekîy shehûwʼ [was] barrenʻâqâr [sterile, unable to have children] And the LORDYᵉhôvâh [the sovereign God, full of mercy] heard his prayerʻâthar▸ [listened to, gave attention to] and his wifeʼishshâh RebekahRibqâh conceivedhârâh▸ [became pregnant, received new life]
| Greek | English | Parsing |
|---|---|---|
| וַיֶּעְתַּ֨ר | and he prayed | Verb, Qal, sequential imperfect third person masculine singular |
| יִצְחָ֤ק | Isaac | Noun proper masculine |
| לַֽיהוָה֙ | to Yahweh | Preposition, noun proper |
| לְנֹ֣כַח | to before | Preposition |
| אִשְׁתּ֔וֹ | wife his | Noun common feminine singular construct, suffix |
| כִּ֥י | for | Particle |
| עֲקָרָ֖ה | [was] barren | Adj |
| הִ֑וא | she | Pronoun |
| וַיֵּעָ֤תֶר | and he was entreated | Verb, Niphal, sequential imperfect third person masculine singular |
| לוֹ֙ | by him | Preposition, suffix |
| יְהוָ֔ה | Yahweh | Noun proper |
| וַתַּ֖הַר | and she conceived | Verb, Qal, sequential imperfect third person feminine singular |
| רִבְקָ֥ה | Rebekah | Noun proper feminine |
| אִשְׁתּֽוֹ׃ | wife his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived. |
| KJV | And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived. |
| ASV | And Isaac entreated Jehovah for his wife, because she was barren: and Jehovah was entreated of him, and Rebekah his wife conceived. |
| YLT | And Isaac maketh entreaty to Jehovah before his wife, for she [is] barren: and Jehovah is entreated of him, and Rebekah his wife conceiveth, |
| WEB | Isaac entreated Yahweh for his wife, because she was barren. Yahweh was entreated by him, and Rebekah his wife conceived. |
| BBE | Isaac made prayer to the Lord for his wife because she had no children; and the Lord gave ear to his prayer, and Rebekah became with child. |
All translations agree on the essential meaning of Isaac's prayer for Rebekah.
The sentence is structured around the main actions of Isaac's prayer and God's response, clearly delineating the cause and effect.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִצְחָק
verbעָתַר
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 25:21
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 Esau and Jacobgenerated
Genesis 25:21 describes Isaac's earnest prayer to the LORD on behalf of his wife Rebekah, who was unable to conceive. This moment highlights the significance of prayer in the lives of the patriarchs and sets the stage for the miraculous conception of their children, which is a key theme in the biblical narrative. Isaac's prayer reflects his faith and the covenantal relationship God has with him and his family.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 1:11–27 | And she made a vow, pleading, “O LORD of Hosts, if only You will look upon the affliction of Your maidservant and remember me, not forgetting Your maidservant but giving her a son, then I will dedicate him to the LORD all the days of his life, and no razor shall ever come over his head.” |
| 2 | Psalm 50:15 | Call upon Me in the day of trouble; I will deliver you, and you will honor Me.” |
| 3 | Psalm 65:2 | O You who listen to prayer, all people will come to You. |
| 4 | Psalm 91:15 | When he calls out to Me, I will answer him; I will be with him in trouble. I will deliver him and honor him. |
| 5 | Isaiah 45:11 | Thus says the LORD, the Holy One of Israel, and its Maker: “How dare you question Me about My sons, or instruct Me in the work of My hands? |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — עָתַר, vai.ye'.Targenerated
The verb עָתַר (atar) means to pray or make supplication, often directed towards God. It is derived from a root associated with the act of burning incense in worship, symbolizing a heartfelt appeal and the intimate nature of prayer.
In this context, Isaac's prayer is a personal and urgent plea for his wife Rebekah, showcasing the importance of intercession in familial relationships. The parsing as a sequential imperfect third person masculine singular indicates that this action was ongoing and significant.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Isaac prayed to the LORD on behalf of his wife', which is consistent across the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The verse centers around the finite verb וַיֶּעְתַּ֨ר, vai.ye'atar, which governs the entire sentence. It is followed by a prepositional phrase indicating the object of the prayer, a clause explaining the reason for the prayer, and concludes with the divine response.
The structure highlights Isaac's role as the subject of the prayer and the subsequent actions of the LORD, illustrating a clear cause-and-effect relationship in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates עָתַר as ἐδεῖτο (edeito), which also means to pray or beseech. This choice indicates a direct appeal to God, maintaining the essence of Isaac's supplication.
The use of ἐδεῖτο aligns with the Hebrew meaning, reinforcing the notion of earnest prayer and intercession in the context of divine response.
In plain words — the whole versegenerated
Genesis 25:21 tells us that Isaac prayed to the LORD for his wife Rebekah because she could not have children. The LORD heard Isaac's prayer, and Rebekah became pregnant. This story emphasizes the power of prayer and God's responsiveness to the needs of His people.
Frequently Asked Questionsgenerated
Isaac's prayer signifies his concern for Rebekah's well-being and highlights the importance of prayer in seeking God's intervention in difficult circumstances.
Rebekah was considered barren because she was unable to conceive children, which was a significant issue in the biblical context, often seen as a source of distress for families.
God responded to Isaac's prayer by allowing Rebekah to conceive, demonstrating His power and willingness to answer the prayers of His faithful servants.
Isaac means 'he laughs', reflecting the joy of his birth, while Rebekah's name is linked to beauty and ensnaring, indicating her important role in the lineage of the patriarchs.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's help through prayer, as Isaac did for Rebekah?
- How can I be more intentional in praying for others, especially those facing challenges?
- What does this passage teach me about God's willingness to hear and respond to my prayers?
- How can I apply the example of Isaac's faith in my own prayer life?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, discussing the significance of prayer and the miraculous conception of Rebekah, linking it to broader themes of faith and divine intervention.
First of all consider why it is that many holy women in the Scriptures are related to have been barren, as Sarah herself, and now Rebekah. But also Rachel, Israel’s beloved, was barren.Early Church Fathers on Genesis 25 →
Isaac too demonstrated the power of prayer when he prayed over Rebekah, and she gave birth.Early Church Fathers on Genesis 25 →
And Rebecca conceived, and by her patience she untied the knot of sterility. But let us consider what the prophetic and apostolic soul gives birth to and how it gives birth. She went, it says, to inquire of the Lord (Gen.Early Church Fathers on Genesis 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 25:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Isaac entreated the Lord for his wife,.... Was very earnest and constant in his supplications for her, as the word signifies, as is observed by Jarchi; or, "before his wife" (a), she being
Read John Gill on Genesis 25 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived. Entreated the Lord for his wife.
Read Robert Jamieson on Genesis 25 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1838 He prayed, as the Hebrew word signifies, instantly or fervently, frequently and continually, for near twenty years together; for so long, it was between their marriage and the first child. He was so much concerned, because not only his comfort, but the truth of God’ s promise, depended upon this mercy; and he knew very well that God’ s purpose and promise did not exclude, but require the use of all convenient means for their accomplishment. For his wife; or, in the presence of his wife; signifying that, besides their more secret devotions, they did oftentimes in a more solemn manner, and with united force, pray for this mercy wherein they were both equally concerned. Or, over against…
Read Matthew Poole on Genesis 25 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 25:21 And Isaac intreated the LORD for his wife, because she [was] barren: and the LORD was intreated of him, and Rebekah his wife conceived.Ver. 21. And Isaac entreated the Lord for his wife.] He did it constantly and instantly, as the word òúø signifies; he multiplied prayer, which (as those arrows of deliverance, 2 Kings 13:19) must be often iterated, ere the mercy can be obtained. And the Lord was entreated of him.] Though it were long first, even full twenty years. God knows how to commend his mercies to us, and therefore holds us long in suspense. Cito data, vilescunt. Manna, lightly come by, was as lightly set by.
Read John Trapp on Genesis 25 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersTHE TΤLDΤTH ISAAC (Genesis 25:19 to Genesis 35:29). THE BIRTH OF ISAAC’S SONS. Abraham begat Isaac—The Tτldτth in its original form gave probably a complete genealogy of Isaac, tracing up his descent to Shem, and showing thereby that the right of primogeniture belonged to him; but the inspired historian uses only so much of this as is necessary for tracing the development of the Divine plan of human redemption. The Syrian.—Really, the Aramean, or descendant of Aram. (See Genesis 10:22-23.) The name of the district also correctly is “Paddan-Ararn,” and so far from being identical with Aram-Naharaim, in Genesis 24:10, it is strictly the designation of the region immediately in the…
Read Charles John Ellicott on Genesis 25 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Isaac entreated the Lord for his wife] Isaac and Rebekah had now lived nineteen years together without having a child; for he was forty years old when he married Rebekah, Genesis 25:20, and he was threescore years of age when Jacob and Esau were born, Genesis 25:26. Hence it is evident they had lived nineteen years together without having a child. The form of the original in this place is worthy of notice: Isaac entreated Jehovah, לנכח אשתו lenochach ishto, directly, purposely, especially, for his wife. Ainsworth thinks the words imply their praying together for this thing; and the rabbins say that "Isaac and Rebekah went on purpose to Mount Moriah, where he had been bound, and…
Read AdamClarke on Genesis 25 →
CambridgeThe Cambridge Bible for Schools and Colleges21. barren] As in the case of Sarah (Genesis 11:30) and of Rachel (Genesis 29:31). Rebekah has at first no children. The Chosen People are the children of God’s gift. In each generation patience is made the test of faith. Cf. the birth of Samson (Judges 13:2) and Samuel (1 Samuel 1). was intreated] Allowed Himself to be interceded with, i.e. listened to the prayer, as in 2 Samuel 21:14; 2 Samuel 24:25.
Read Cambridge on Genesis 25 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Entreated the Lord — The word for entreated (òúø) implies earnest and repeated prayer, and perhaps the accompaniment of incense offering, or some kind of sacrifice. See the Hebrews lexicons on the word.
Read Daniel Denison Whedon on Genesis 25 →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
Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived.
Isaac entreated Yahweh for his wife, because she was barren. Yahweh was entreated by him, and Rebekah his wife conceived.
Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived.
Isaac prayed to the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.
Tyndale line
And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived.
And Isaac entreated Jehovah for his wife, because she was barren: and Jehovah was entreated of him, and Rebekah his wife conceived.
And Isaac entreated the LORD for his wife, because she was barren: and the LORD was entreated of him, and Rebekah his wife conceived.
And Isaac entreated the LORD for his wife, because she was barren: and the LORD was entreated of him, and Rebekah his wife conceived.
And Izhak prayed vuto the Lord for his wife, because she was barren: and the Lord was intreated of him, and Rebekah his wife conceiued,
Strictly literal
And Isaac entreated Jehovah for his wife, because she was barren; and Jehovah was entreated of him, and Rebecca his wife conceived.
And Isaac maketh entreaty to Jehovah before his wife, for she [is] barren: and Jehovah is entreated of him, and Rebekah his wife conceiveth,
And Isaac makes plea to YHWH before his wife, for she [is] barren: and YHWH accepts his plea, and his wife Rebekah conceives,
And Isaac entreated the Lord in behalf of his wife, because she was barren: and the Lord was entreated of him, and Rebekah his wife conceived.
Isaac prayed to Yahweh for his wife because she was childless, and Yahweh answered his prayer, and Rebekah his wife conceived.
From the Latin
And Isaac besought the Lord for his wife, because she was barren; and he heard him, and made Rebecca to conceive.
Simplified
Isaac prayed to the Lord for help on behalf of his wife because she couldn't have children. The Lord answered his prayer and she became pregnant.
Isaac made prayer to the Lord for his wife because she had no children; and the Lord gave ear to his prayer, and Rebekah became with child.
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 the verse, with the Septuagint closely following the Hebrew text. However, the Samaritan Pentateuch presents two differences: it uses אל (to) instead of לַֽיהוָה֙ (to the LORD) and הִיא (she) instead of הִ֑וא (she). These variations do not alter the fundamental meaning of the verse.
וַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽיהוָה֙ לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ יְהוָ֔ה וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ׃
14 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.
ויעתר יצחק אל יהוה לנכח אשׁתו כי עקרה היא ויעתר לו יהוה ותהר רבקה אשׁתו
2 words differ from the Masoretic Text: אל (to), 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 25:21
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.
עָתַר (athar) means to pray or supplicate, specifically directed to God. It encompasses various forms of prayer, including entreating and making supplications. The word is built from a primitive root related to burning incense in worship, indicating a reciprocal relationship in prayer. The entries do not present any significant disagreement.
עָתַר pray, supplicate (always to God)
base
H6279 עָתַר pray, supplicate (always to God)
6279 `athar aw-thar'
a primitive root (rather denominative from 6281); to burn
incense in worship, i.e. intercede (reciprocally, listen to
prayer):--intreat, (make) pray(-er).
see HEBREW for 06281
עָתַר (a.tar) — to pray.
1) to pray, entreat, supplicate
1a) (Qal) to pray, entreat
1b) (Niphal) to be supplicated, be entreated
1c) (Hiphil) to make supplication, plead
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יִצְחָק (Yitschaq) refers to Isaac, the son of Abraham and Sarah, whose name means 'he laughs.' The entries indicate that he is a significant figure in the Old Testament, mentioned first in Genesis 17:19, and is the father of Jacob and Esau. The word is built from the root associated with laughter or mockery.
יִצְחָק 108, יִשְׂחָק 4 n.pr.m. Isaac, son of Abr. and Sarah (he laugheth)
base
H3327 יִצְחָק, יִשְׂחָק Isaac, son of Abr. and Sarah (he laugheth)
3327 Yitschaq yits-khawk'
from 6711; laughter (i.e. mochery); Jitschak (or Isaac), son
of Abraham:--Isaac. Compare 3446.
see HEBREW for 06711
see HEBREW for 03446
יִצְחָק (yits.chaq) — Isaac.
A man living at the time of the Patriarchs, first mentioned at Gen.17.19;
son of: Abraham (H0085) and Sarah (H8283);
half-brother of: Ishmael (H3458), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); married to Rebekah (H7259);
father of: Esau (H6215) and Israel (H3478)
§ Isaac = "he laughs"
son of Abraham by Sarah his wife and father of Jacob and Esau
N-proper — Noun proper masculineHNpm
i'-zak:oIT- (CS:HebrewIT+`iruIT-/CS): Eldest son of Caleb (1Ch 4:15); probably to be read Ir, the syllable "-u" being the conjunction "and" belonging to the following word.
I. NAME
1. Root, Forms, Analogues
2. Implication
II. FAMILY AND KINDRED
1. Birth and Place in the Family
2. Relation to the Religious Birthright
3. Significance of Marriage
III. STORY OF LIFE
1. Previous to Marriage
2. Subsequent to Marriage
IV. BIBLICAL REFERENCES
1. In the Old Testament
2. In the New Testament
V. VIEWS OTHER THAN THE HISTORICAL
I. Name.
1. Root, Forms and Analogues:
This name has the double spelling, yitschaq, and yitschaq (Isaak), corresponding to the two forms in which appears the root meaning "to laugh"--a root that runs through nearly all the Semitic languages. In Hebrew both tsachaq and sachaq have their cognate nouns, and signify, in the simple stem, "to…
Isaac
Laughter. (1) Israel, or the kingdom of the ten tribes (Amos 7:9, 16).
(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Gen. 21:1-3). He was circumcised when eight days old (4-7); and when he was probably two years old a great feast was held in connection with his being weaned.
The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Gen. 22). (See ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Gen. 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (25:7-11), where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favourite son…
(laughter), the son whom Sara bore to Abraham, in the hundredth year of his age, at Gerar. (B.C. 1897.) In his infancy he became the object of Ishmael’s jealousy; and in his youth the victim, in intention, of Abraham’s great sacrificial act of faith. When forty years old he married Rebekah his cousin, by whom, when he was sixty, he had two sons, Esau and Jacob. Driven by famine to Gerar, he acquired great wealth by his flocks but was repeatedly dispossessed by the Philistines of the wells which he sunk at convenient stations. After the deceit by which Jacob acquired his father’s blessing Isaac sent his son to seek a wife in Padan-aram; and all that we know of him during the last forty-three years of his life in that he saw that GOD, with a large and prosperous family, return to him at Hebron. (Genesis 36:27) before he died there, at…
Laughter, Ge 17:17 18:12 21:6, one of the patriarchal ancestors of the Hebrew nation and of Christ, son of Abraham and Sarah, B. C. 1896-1705. His history is related in Ge 21:1-34 24:1-28:22 35:27-29. He is memorable for the circumstances attending his birth, as a child of prophecy and promise, in the old age of his parents. Even in childhood he was the object of dislike to his brother Ishmael, son of the bondwoman; and in this, a type of all children of the promise, Ga 4:29. Trained in the fear of God to early manhood, he showed a noble trust and obedience in his conduct during that remarkable trail of faith which established Abraham as the "father of the faithful;" and in his meek submission to all the will of God…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
נֹ֫כַח (nokach) refers to the concept of being in front of or opposite to something. It can function as a noun meaning 'front' or as an adverb and preposition indicating direction or position, such as 'before' or 'on behalf of.' The word is closely related to נֵכַח (nekhach), which also means 'before.'
נֹ֫כַח subst. front, always in prep. or adv. phrases
as adv. acc. in front of, opposite to
combined with preps.
base
H5227 נֹ֫כַח front
5227 nokach no'-kakh
from the same as 5226; properly, the front part; used
adverbially (especially with preposition), opposite, in front
of, forward, in behalf of:--(over) against, before,
direct(-ly), for, right (on).
see HEBREW for 05226
נֹ֫כַח (no.khach) — before.
subst
1) be in front of
adv
2) in front of, opposite to, in the sight of, before, to the front, right on
prep
3) towards the front of, in front of, on behalf of, as far as in front of
Also means: ne.khach (נֵכַח "before" H5226)
Prep | Prep — PrepositionHR/Acmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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…
עָקָר (aqar) means 'barren' or 'sterile,' referring to a lack of fertility in both males and females. It is derived from the root word for 'extirpated' in the generative organs. The term is used in contexts relating to infertility, particularly in women.
עָקָר adj. barren
base
H6135 עָקָר barren
6135 `aqar aw-kawr'
from 6131; sterile (as if extirpated in the generative
organs):--(X male or female) barren (woman).
see HEBREW for 06131
עָקָר (a.qar) — barren.
barren, sterile
Adj — AdjHAafsa
Barren
For a woman to be barren was accounted a severe punishment among the Jews (Gen. 16:2; 30:1-23; 1 Sam. 1:6, 27; Isa. 47:9; 49:21; Luke 1:25). Instances of barrenness are noticed (Gen. 11:30; 25:21; 29:31; Judg. 13:2, 3; Luke 1:7, 36).
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)
Pron — PronounHPp3fs
עָתַר (athar) means to pray or supplicate, specifically directed to God. It encompasses various forms of prayer, including entreating and making supplications. The word is built from a primitive root related to burning incense in worship, indicating a reciprocal relationship in prayer. The entries do not present any significant disagreement.
עָתַר pray, supplicate (always to God)
base
H6279 עָתַר pray, supplicate (always to God)
6279 `athar aw-thar'
a primitive root (rather denominative from 6281); to burn
incense in worship, i.e. intercede (reciprocally, listen to
prayer):--intreat, (make) pray(-er).
see HEBREW for 06281
עָתַר (a.tar) — to pray.
1) to pray, entreat, supplicate
1a) (Qal) to pray, entreat
1b) (Niphal) to be supplicated, be entreated
1c) (Hiphil) to make supplication, plead
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word הָרָה (*harah*) primarily means to conceive or become pregnant, as noted in various lexicons. It can refer to both literal and figurative conception, and includes nuances such as bearing a child or devising something. The entries also indicate different grammatical forms, including Qal, Pual, and Poel, which reflect various aspects of the root meaning.
הָרָה vb. conceive, become pregnant
Qal
lit. conceive, become pregnant
metaph.
Pu. a man hath been conceived
Po. conceive, contrive, devise
base
H2029 הָרָה conceive, become pregnant
2029 harah haw-raw'
a primitive root; to be (or become) pregnant, conceive
(literally or figuratively):--been, be with child, conceive,
progenitor.
הָרָה (ha.rah) — to conceive.
1) to conceive, become pregnant, bear, be with child, be conceived, progenitor
1a)(Qal) to conceive, become pregnant
1b) (Pual) to be conceived
1c) (Poel) to conceive, contrive, devise
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
רִבְקָה (Ribqah) refers to Rebekah, the daughter of Bethuel and wife of Isaac, who is also the mother of Esau and Jacob. The name is linked to the idea of being ensnared, possibly reflecting her beauty. She is first mentioned in Genesis 22:23, and her familial connections include her brother Laban.
רִבְקָה 30 n.pr.f. Rebekah, daughter of Bethuel and wife of Isaac
base
H7259 רִבְקָה Rebekah, daughter of Bethuel and wife of Isaac
7259 Ribqah rib-kaw'
from an unused root probably meaning to clog by tying up the
fetlock; fettering (by beauty); Ribkah, the wife of Isaac:--
Rebekah.
רִבְקָה (riv.qah) — Rebekah.
A woman living at the time of the Patriarchs, first mentioned at Gen.22.23;
daughter of: Bethuel (H1328A);
sister of: Laban (H3837A); married to Isaac (H3327);
mother of: Esau (H6215) and Israel (H3478)
Also named: Rhebekka (Ῥεβέκκα "Rebekah" G4479)
§ Rebekah = "ensnarer"
daughter of Bethuel, sister of Laban, wife of Isaac, and mother of Esau and Jacob
N-proper — Noun proper feminineHNpf
re-bek'-a (ribhqah; Septuagint and New Testament Rhebekka, whence the usual English spelling Rebecca): Daughter of Bethuel and an unknown mother, grand-daughter of Nahor and Milcah, sister of Laban, wife of Isaac, mother of Esau and Jacob.
Her name is usually explained from the Arabic, rabqat, "a tie-rope for animals," or, rather, "a noose" in such a rope; its application would then by figure suggest the beauty (?) of her that bears it, by means of which men are snared or bound; The root is found in Hebrew only in the noun meaning "hitching-place" or "stall," in the familiar phrase "fatted calf" or "calf of the stall," and in view of the meaning of such names as Rachel and Eglah the name Rebekah might well mean (concrete for abstract, like riqmah, chemdah, etc.) a "tied-up calf" (or "lamb"?), one therefore peculiarly choice and fat.
Rebekah
A noose, the daughter of Bethuel, and the wife of Isaac (Gen. 22:23; 24:67). The circumstances under which Abraham’s “steward” found her at the “city of Nahor,” in Padan-aram, are narrated in Gen. 24-27. “She can hardly be regarded as an amiable woman. When we first see her she is ready to leave her father’s house for ever at an hour’s notice; and her future life showed not only a full share of her brother Laban’s duplicity, but the grave fault of partiality in her relations to her children, and a strong will, which soon controlled the gentler nature of her husband.” The time and circumstances of her death are not recorded, but it is said that she was buried in the cave of Machpelah (Gen. 49:31).
(ensnarer), daughter of Bethuel, (Genesis 22:23) and sister of Laban, married to Isaac. She is first presented to us in (Genesis 24:1) ... where the beautiful story of her marriage is related. (B.C. 1857.) For nineteen years she was childless: then Esau and Jacob were born, the younger being the mother’s companion and favorite. (Genesis 25:19-28) Rebekah suggested the deceit that was practiced by Jacob on his blind father. She directed and aided him in carrying it out, foresaw the probable consequence of Esau’s anger, and prevented it by moving Isaac to send Jacob away to Padan-aram, (Genesis 27:1) ... to her own kindred. (
A daughter of Bethuel, and sister of Laban in Mesopotamia, who became the wife of Isaac, and twenty years afterwards the mother of Jacob and Esau. The manner in which she was sought and obtained as the wife of Isaac, exhibits a striking picture of oriental manners and customs. Through her partiality for Jacob, she was tempted into the use of unjustifiable means to secure for him the inheritance, not having faith to leave to God the fulfilment of his own purposes, Ge 25:22,23. Her deceit led to disastrous results: Jacob fled from home; and when he returned from Mesopotamia twenty years afterwards, his mother lay buried in the cave of Machpelah, Ge 24:1-28:22 49:31.
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
