Genesis 29:11 — Word Study
WLCוַיִּשַּׁ֥ק יַעֲקֹ֖ב לְרָחֵ֑ל וַיִּשָּׂ֥א אֶת־ קֹל֖וֹ וַיֵּֽבְךְּ׃
BSAThen JacobYaʻăqôb [the supplanter, deceiver] kissednâshaq▸ [to touch, to equip with affection] RachelRâchêl [ewe] and weptbâkâh▸ [to cry, to shed tears of joy] aloudnâsâʼ▸ [lifting up his voice, with a loud cry]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשַּׁ֥ק | and he kissed | Verb, Qal, sequential imperfect third person masculine singular |
| יַעֲקֹ֖ב | Jacob | Noun proper masculine |
| לְרָחֵ֑ל | Rachel | Preposition, noun proper feminine |
| וַיִּשָּׂ֥א | and he lifted up | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| קֹל֖וֹ | voice his | Noun common masculine singular construct, suffix |
| וַיֵּֽבְךְּ׃ | and he wept | Verb, Qal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Jacob kissed Rachel and wept aloud. |
| KJV | And Jacob kissed Rachel, and lifted up his voice, and wept. |
| ASV | And Jacob kissed Rachel, and lifted up his voice, and wept. |
| YLT | And Jacob kisseth Rachel, and lifteth up his voice, and weepeth, |
| WEB | Jacob kissed Rachel, and lifted up his voice, and wept. |
| BBE | And weeping for joy, Jacob gave Rachel a kiss. |
Translations agree on the meaning of נָשַׁק as 'kissed' — see How Translations Differ.
The sentence is structured around Jacob's actions, emphasizing his kiss and subsequent weeping.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectיַעֲקֹב
verbנָשַׁק
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 29:11
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 — Jacob Meets Rachelgenerated
Genesis 29:11 describes the moment Jacob first meets Rachel, the daughter of Laban. After rolling away the stone from the well, Jacob kisses Rachel, showing affection, and then he weeps aloud, expressing his emotional response to their meeting. This scene is pivotal in the narrative of Jacob's life, marking the beginning of his relationship with Rachel and his journey in the land of his ancestors.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 33:4 | Esau, however, ran to him and embraced him, threw his arms around his neck, and kissed him. And they both wept. |
| 2 | Genesis 43:30 | Joseph hurried out because he was moved to tears for his brother, and he went to a private room to weep. |
| 3 | Genesis 45:2–14 | But he wept so loudly that the Egyptians heard him, and Pharaoh’s household soon heard of it. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — נָשַׁק, vai.yi.Shakgenerated
The verb נָשַׁק (naShaq) means 'to kiss' and is derived from a root that can also imply touching or equipping with affection. Its use here indicates a tender and intimate gesture, highlighting the connection between Jacob and Rachel.
The context of a kiss in this verse suggests not only a greeting but also a deep emotional bond. The word appears frequently in the Bible, often associated with affection or attachment, making it a significant expression of Jacob's feelings.
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 יִּשַּׁק (he kissed) governs the action, with the subject יַעֲקֹב (Jacob) performing the action. The structure builds a narrative flow that emphasizes Jacob's actions and emotional response.
The sentence includes a participial phrase וַיִּשָּׂא אֶת־קֹל֖וֹ (and he lifted up his voice), which describes Jacob's subsequent action of weeping, creating a vivid picture of his emotional state.
Septuagint Backgroundgenerated
The Septuagint translates נָשַׁק as ἐφίλησεν (he kissed), maintaining the intimate connotation of the action. This choice aligns closely with the Hebrew meaning, emphasizing affection.
The Greek rendering captures the emotional weight of the moment, showing that the translators understood the significance of Jacob's kiss as an expression of deep feeling.
In plain words — the whole versegenerated
Genesis 29:11 tells us that Jacob kissed Rachel and wept aloud, showing his affection and emotional response to their meeting. This moment is important as it marks the beginning of Jacob's relationship with Rachel.
Frequently Asked Questionsgenerated
Jacob's kiss signifies affection and a deep emotional connection with Rachel, marking a pivotal moment in his life.
Jacob wept aloud as an expression of joy and emotional release upon meeting Rachel, reflecting the significance of this encounter.
In this cultural context, kissing often signifies greeting, affection, and familial bonds, highlighting the importance of relationships.
This moment sets the stage for Jacob's life in Laban's household and his eventual marriage to Rachel, shaping the future of the Israelite tribes.
Reflection Questionsgenerated
- What emotions do I feel when I experience a significant moment, similar to Jacob's encounter with Rachel?
- How can I express affection and connection to those I care about in my life?
- What role do emotions play in my relationships, and how can I be more open with them?
- In what ways can I reflect on the importance of significant encounters in my own life?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss Jacob's affection for Rachel and its significance in biblical history.
Jacob continued on and turned aside to a well where he saw Rachel the shepherd girl, who, with her bare feet, her shabby clothing and her face burned from the sun,Early Church Fathers on Genesis 29 →
In addition Rachel is interpreted as a “sheep of God.” And some consider her to be with good reason a symbol of the church among the nations.Early Church Fathers on Genesis 29 →
We have frequently mentioned to your charity, dearly beloved, that blessed Jacob was a type and figure of our Lord and Savior.Early Church Fathers on Genesis 29 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 29:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jacob kissed Rachel,.... Which he did in a way of courtesy and civility; this was done after he had acquainted her with his relation to her; he saluted her upon that: and lifted up his voice, and
Read John Gill on Genesis 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd while he yet spake with them, Rachel came with her father's sheep: for she kept them. While he yet spake ... Rachel came.
Read Robert Jamieson on Genesis 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 29:11 And Jacob kissed Rachel, and lifted up his voice, and wept.Ver. 11. Lifted up his voice, and wept.] For joy, that he had so happily lighted upon his kinswoman. It argued also his great affection, and passion of mind, for her sake; love is ecstatical; nec iuris se sinit esse sui. Animus est ubi amat, non ubi animat. He kisseth Rachel, as if he would have transfused his soul into her: and wept aloud; not as those vain lovers, who ut flerent, oculos erudiere suos :nor as the Brasileans, whose faculty is such, that tears are for a present salutation, and as soon gone, as if they had said, How do you? but as Joseph wept over Benjamin; the prodigal’ s father over him, &c. Ovid.…
Read John Trapp on Genesis 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Jacob kissed Rachel . . . and wept.—Jacob first made himself, useful to Rachel, and then discloses to her who he is, claims her as a cousin, and kisses her. Then, overcome with joy at this happy termination of his long journey, and at finding himself among relatives, he can restrain his feelings no longer, but bursts into tears. In this outburst of emotion we see the commencement of his lifelong affection for the beautiful child whom he thus opportunely met.
Read Charles John Ellicott on Genesis 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Jacob kissed Rachel] A simple and pure method by which the primitive inhabitants of the earth testified their friendship to each other, first abused by hypocrites, who pretended affection while their vile hearts meditated terror, (see the case of Joab,) and afterwards disgraced by refiners on morals, who, while they pretended to stumble at those innocent expressions of affection and friendship, were capable of committing the grossest acts of impurity. And lifted up his voice] It may be, in thanksgiving to God for the favour he had shown him, in conducting him thus far in peace and safety. And wept.] From a sense of the goodness of his heavenly Father, and his own unworthiness of…
Read AdamClarke on Genesis 29 →CambridgeThe Cambridge Bible for Schools and Colleges11. Jacob kissed … wept] This demonstrative display of feeling is Homeric in its simplicity. The suddenness of Jacob’s opportune meeting with his relatives, the removal of doubt and anxiety from his mind on entering a strange country, and the apparition of his young and fair cousin, had all deeply stirred his emotional nature. Cf. the tears of Joseph, Genesis 45:2; Genesis 45:14.
Read Cambridge on Genesis 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Kissed… and wept — “Delight and sorrow mingled in his heart, and, overwhelmed by his feelings, he paid his tribute to nature by a spontaneous flood of tears.” — Kalisch.
Read Daniel Denison Whedon on Genesis 29 →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
Then Jacob kissed Rachel and wept aloud.
Jacob kissed Rachel, and lifted up his voice, and wept.
Then Jacob kissed Rachel and wept aloud.
Then Jacob kissed Rachel and began to weep loudly.
Tyndale line
And Jacob kissed Rachel, and lifted up his voice, and wept.
And Jacob kissed Rachel, and lifted up his voice, and wept.
And Jacob kissed Rachel, and lifted up his voice, and wept.
And Jacob kissed Rachel, and lifted up his voice, and wept.
And Iaakob kissed Rahel, and lift vp his voyce and wept.
Strictly literal
And Jacob kissed Rachel, and lifted up his voice and wept.
And Jacob kisseth Rachel, and lifteth up his voice, and weepeth,
And Jacob kisses Rachel, and lifts up his voice, and weeps,
And Jacob kissed Rachel, and lifted up his voice, and wept.
Jacob kissed Rachel and wept loudly.
From the Latin
And having watered the flock, he kissed her: and lifting up his voice, wept.
Simplified
Then Jacob kissed Rachel and wept for joy.
And weeping for joy, Jacob gave Rachel a kiss.
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 states וַיִּשַּׁ֥ק יַעֲקֹ֖ב לְרָחֵ֑ל, which matches closely with the Septuagint's translation. The Samaritan Pentateuch differs slightly by using קולו for 'his voice', but overall, the witnesses present a consistent narrative of Jacob's actions.
וַיִּשַּׁ֥ק יַעֲקֹ֖ב לְרָחֵ֑ל וַיִּשָּׂ֥א אֶת־ קֹל֖וֹ וַיֵּֽבְךְּ׃
6 of the 7 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.
וישׁק יעקב לרחל וישׂא את קולו ויבך
1 word differs from the Masoretic Text: קולו (sound)
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 29:11
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.
נָשַׁק (nashaq) primarily means 'to kiss,' with various forms indicating gentle touching or equipping with weapons. The exact meaning can be uncertain, possibly extending to handling or being equipped. It appears in contexts related to affection and attachment, as well as in descriptions of armed individuals.
נָשַׁק vb. kiss
Qal kiss
Pi. kiss
Hiph. of wings of cherubim, gently touching each other
base
[נָשַׁק] vb. exact meaning uncertain; prob. either handle or be equiped with
base
H5401a נָשַׁק kiss H5401b נָשַׁק exact meaning uncertain; prob. either handle or be equiped with
5401 nashaq naw-shak'
a primitive root (identical with 5400, through the idea of
fastening up; compare 2388, 2836); to kiss, literally or
figuratively (touch); also (as a mode of attachment), to equip
with weapons:--armed (men), rule, kiss, that touched.
see HEBREW for 05400
see HEBREW for 02388
see HEBREW for 02836
נָשַׁק (na.shaq) — to kiss.
1) to put together, kiss
1a) (Qal) to kiss
1b) (Piel) to kiss
1c) (Hiphil) to touch gently
נָשַׁק (na.shaq) — to handle.
1) to handle, be equipped with
1a) (Qal) to be equipped
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
רָחֵל (Rachel) refers to the daughter of Laban and wife of Jacob, known for being the mother of Joseph and Benjamin. The name is associated with the meaning 'ewe.' She is first mentioned in Genesis 29:6. There are no significant disagreements among the lexicons regarding her identity or familial connections.
רָחֵל 47 n.pr.f. Rachel, daughter of Laban and wife of Jacob
base
H7354 רָחֵל Rachel, daughter of Laban and wife of Jacob
7354 Rachel raw-khale'
the same as 7353; Rachel, a wife of Jacob:--Rachel.
see HEBREW for 07353
רָחֵל (ra.chel) — Rachel.
A woman living at the time of the Patriarchs, first mentioned at Gen.29.6;
daughter of: Laban (H3837A);
sister of: Leah (H3812); married to Israel (H3478);
mother of: Joseph (H3130) and Benjamin (H1144)
Also named: Rhachēl (Ῥαχήλ "Rachel" G4478)
§ Rachel = "ewe"
daughter of Laban, wife of Jacob, and mother of Joseph and Benjamin
Prep | N-proper — Preposition · noun proper feminineHR/Npf
ra'-chel (rachel, "ewe"; Rhachel (Ge 29:6; Jer 31:15, the King James Version "Rahel")):
1. Biography:
An ancestress of Israel, wife of Jacob, mother of Joseph and Benjamin. Rachel was the younger daughter of Laban, the Aramean, the brother of Jacob's mother; so Rachel and Jacob were cousins. They met for the first time upon the arrival of Jacob at Haran, when attracted by her beauty he immediately fell in love with her, winning her love by his chivalrous act related in Ge 29:10 ff. According to the custom of the times Jacob contracted with Laban for her possession, agreeing to serve him 7 years as the stipulated price (29:17-20). But when the time had passed, Laban deceived Jacob by giving him Leah instead of Rachel. When Jacob…
Rachel
Ewe, “the daughter”, “the somewhat petulant, peevish, and self-willed though beautiful younger daughter” of Laban, and one of Jacob’s wives (Gen. 29:6, 28). He served Laban fourteen years for her, so deep was Jacob’s affection for her. She was the mother of Joseph (Gen. 30:22-24). Afterwards, on Jacob’s departure from Mesopotamia, she took with her her father’s teraphim (31:34, 35). As they journeyed on from Bethel, Rachel died in giving birth to Benjamin (35:18, 19), and was buried “in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave”. Her sepulchre is still regarded with great veneration by the Jews. Its traditional site is about half a mile from Jerusalem.
(ewe, or sheep), the younger of the daughters of Laban, the wife of Jacob (B.C. 1753) and mother of Joseph and Benjamin. The incidents of her life may be found in Genesis29-33, 35. The story of Jacob and Rachel has always had a peculiar interest. The beauty of Rachel, Jacob’s deep love and long servitude for her, their marriage, and Rachel’s death on giving birth to Benjamin, with Jacob’s grief at her loss, (Genesis 48:7) makes a touching tale. Yet from what is related to us concerning her character there does not seem much to claim any high degree of admiration and esteem. She appears to have shared all the duplicity and falsehood of her family. See, for instance, Rachel’s stealing her father’s images, and the ready dexterity and presence of mind with which she concealed her theft. (
Ewe or sheep, Ru 4:11, the younger sister of Leah, daughter of Laban, and the chosen wife of Jacob, though her sister was favored with more children. Rachel was the mother of Joseph and Benjamin, and died soon after the birth of the latter. See her history in Ge 29:1-35:29. Her sepulchre, half an hour’s walk north of Bethlehem, is shown unto this day, the spot being marked by a Mohammedan wely or tomb, a stone enclosure and a dome. The prophecy, Jer 31:15, representing her as mourning over her posterity, the tribes of Ephraim, Manasseh, and Benjamin, is quoted in Mt 2:18, in reference to the massacre at Bethlehem, in which undoubtedly many of her descendants suffered. It is…
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms