Genesis 29:31 — Word Study
WLCוַיַּ֤רְא יְהוָה֙ כִּֽי־ שְׂנוּאָ֣ה לֵאָ֔ה וַיִּפְתַּ֖ח אֶת־ רַחְמָ֑הּ וְרָחֵ֖ל עֲקָרָֽה׃
BSAWhen the LORDYᵉhôvâh [Yehovah, The covenant Name of God] sawrâʼâh▸ [to look after, to care for] thatkîy LeahLêʼâh [the first wife of Jacob, unloved] was unlovedsânêʼ [hated, despised] He openedpâthach▸ [to engrave, to carve] her wombrechem [the place of fetal growth, matrix] but RachelRâchêl [the beloved wife of Jacob, ewe] [was] barrenʻâqâr [sterile, unable to have children, without offspring]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֤רְא | and he saw | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| כִּֽי־ | that | Particle |
| שְׂנוּאָ֣ה | [was] hated | Verb, Qal, participle (passive) feminine singular |
| לֵאָ֔ה | Leah | Noun proper feminine |
| וַיִּפְתַּ֖ח | and he opened | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| רַחְמָ֑הּ | womb her | Noun common masculine singular construct, suffix |
| וְרָחֵ֖ל | and Rachel | Conjunction, noun proper feminine |
| עֲקָרָֽה׃ | [was] barren | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the LORD saw that Leah was unloved, He opened her womb; but Rachel was barren. |
| KJV | ¶ And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren. |
| ASV | And Jehovah saw that Leah was hated, and he opened her womb: but Rachel was barren. |
| YLT | And Jehovah seeth that Leah [is] the hated one, and He openeth her womb, and Rachel [is] barren; |
| WEB | Yahweh saw that Leah was hated, and he opened her womb, but Rachel was barren. |
| BBE | Now the Lord, seeing that Leah was not loved, gave her a child; while Rachel had no children. |
Where they part company is in their handling of the names and actions, but they all maintain the core meaning of the verse.
The sentence is structured around God's observation and subsequent action, with a contrasting clause that highlights Rachel's situation.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbרָאָה
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 29:31
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 Jacob's Sonsgenerated
Genesis 29:31 describes the complex relationships within Jacob's family. Leah, the less favored wife, is blessed with children while Rachel, who is loved more, struggles with infertility. This verse illustrates God's attentiveness to Leah's suffering, contrasting the dynamics of love and favor in their marriage.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 29:30 | Jacob slept with Rachel as well, and indeed, he loved Rachel more than Leah. So he worked for Laban another seven years. |
| 2 | Genesis 27:41 | Esau held a grudge against Jacob because of the blessing his father had given him. And Esau said in his heart, “The days of mourning for my father are at hand; then I will kill my brother Jacob.” |
| 3 | Deuteronomy 21:15 | If a man has two wives, one beloved and the other unloved, and both bear him sons, but the unloved wife has the firstborn son, |
| 4 | Malachi 1:3 | but Esau I have hated, and I have made his mountains a wasteland and left his inheritance to the desert jackals. ” |
| 5 | Matthew 6:24 | No one can serve two masters: Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) signifies the self-existent God, emphasizing His eternal nature. It is the covenant name of God, indicating a personal relationship with His people. In this verse, it highlights God's active role in the lives of Jacob's wives.
The use of יְהוָה shows that God is not distant; He is directly involved in human affairs, particularly in matters of love and family. This divine name appears throughout the Old Testament, reinforcing the idea of God's commitment to His covenant people.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of יְהוָה as 'the LORD', maintaining the significance of God's covenant name.
Sentence Structuregenerated
The finite verb וַיַּ֤רְא (vai.Yar'), 'and he saw', governs the entire verse, with two main clauses following it: the observation of Leah's state and the action of opening her womb. This structure emphasizes God's response to Leah's condition.
The sentence is built around God's observation and action, reflecting a cause-and-effect relationship between seeing and acting. The word order places emphasis on God's initiative in addressing Leah's plight.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (kurios), meaning 'Lord'. This choice aligns with the Hebrew understanding of God's sovereignty and authority.
The Greek word ἰδὼν (idōn), meaning 'seeing', captures the essence of God's attentive observation, paralleling the Hebrew verb וַיַּ֤רְא.
In plain words — the whole versegenerated
Genesis 29:31 tells us that the LORD noticed Leah was unloved and responded by opening her womb so she could bear children, while Rachel remained barren. This highlights God's care for Leah in her difficult situation.
Frequently Asked Questionsgenerated
It indicates that Leah was not favored by Jacob as much as Rachel, leading to feelings of rejection and sorrow.
God's action signifies His compassion for Leah, showing that He sees her suffering and intervenes in her life.
Rachel's barrenness contrasts with Leah's fertility, highlighting the complexities of their relationship and the cultural importance of bearing children.
This verse illustrates God's attentiveness and care for the marginalized, emphasizing His involvement in the personal struggles of individuals.
Reflection Questionsgenerated
- How does this verse illustrate God's concern for those who feel unloved or overlooked?
- In what ways can I recognize God's presence in my own struggles?
- What can I learn about the dynamics of relationships from Leah and Rachel's story?
- How might I respond to those who feel unloved or marginalized in my community?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse, noting God's creative wisdom in responding to Leah's situation while leaving Rachel's womb inactive.
See God’s creative wisdom. Whereas one woman by her beauty attracted her husband’s favor, the other seemed to be rejected because she lacked it. But it was the latter God awoke to childbirth while leaving the other’s womb inactive.Early Church Fathers on Genesis 29 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 29:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when the Lord saw that Leah [was] hated,.... Not properly and simply hated by Jacob, as appears by his doing the duty of an husband to her, but comparatively; she was less loved than Rachel: and
Read John Gill on Genesis 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren. When the Lord saw ... This statement is of great importance in the progressive development of the covenant.
Read Robert Jamieson on Genesis 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLeah was hated comparatively to Rachel, less loved, slighted. So that word is oft used, as 10:37, compared with . Thus variously doth God distribute his favours, that all may be contented and none despised.
Read Matthew Poole on Genesis 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 29:31 And when the LORD saw that Leah [was] hated, he opened her womb: but Rachel [was] barren.Ver. 31. When the Lord saw that Leah was hated.] That is, less loved and respected. So God hated Esau; and accounts the neglects of wife or husband, no better than hatred. But Rachel was barren.] God commonly crosseth men’ s preposterous affections, that he may draw all love to himself. Jonah loseth his gourd, and we our dearest delights, by overloving them.
Read John Trapp on Genesis 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersBIRTH OF JACOB’S ELEVEN SONS, AND HIS .(31) Leah was hated.—We must not soften this down too much; for plainly Leah was not the object of love at all. It was her fruitfulness which gave her value in her husband’s eyes, and when this ceased, Jacob utterly neglected her (Genesis 30:15).
Read Charles John Ellicott on Genesis 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. The Lord saw that Leah was hated] From this and the preceding verse we get the genuine meaning of the word שנא sane, to hate, in certain disputed places in the Scriptures. The word simply signifies a less degree of love; so it is said, Genesis 29:30: "Jacob loved Rachel more than Leah," i.e., he loved Leah less than Rachel; and this is called hating in Genesis 29:31: When the Lord saw that Leah was hated-that she had less affection shown to her than was her due, as one of the legitimate wives of Jacob, he opened her womb-he blessed her with children. Now the frequent intercourse of Jacob with Leah (see the following verses) sufficiently proves that he did not hate her in the sense…
Read AdamClarke on Genesis 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleLEAH’S FIRST FOUR SONS, Genesis 29:31-35. Rachel was barren — This would appear like a chastisement for Jacob’s partiality, (Genesis 29:30,) and an intimation that the blessing of posterity was “not
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
When the LORD saw that Leah was unloved, He opened her womb; but Rachel was barren.
Yahweh saw that Leah was hated, and he opened her womb, but Rachel was barren.
When the LORD saw that Leah was unloved, He opened her womb; but Rachel was barren.
When the Lord saw that Leah was unloved, he enabled her to become pregnant while Rachel remained childless.
Tyndale line
¶ And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.
And Jehovah saw that Leah was hated, and he opened her womb: but Rachel was barren.
And the LORD saw that Leah was hated, and he opened her womb: but Rachel was barren.
And when the LORD saw that Leah was hated, he made her fruitful: but Rachel was barren.
When the Lord saw that Leah was despised, he made her fruitful: but Rahel was barren.
Strictly literal
And when Jehovah saw that Leah was hated, he opened her womb; but Rachel was barren.
And Jehovah seeth that Leah [is] the hated one, and He openeth her womb, and Rachel [is] barren;
And YHWH sees that Leah [is] the hated one, and He opens her womb, and Rachel [is] barren;
And when the Lord saw that Leah was hated, he opened her womb; but Rachel was barren.
Yahweh saw that Leah was not loved, so he opened her womb, but Rachel was childless.
From the Latin
And the Lord seeing that he despised Lia, opened her womb, but her sister remained barren.
Simplified
When the Lord saw that Leah wasn't loved he helped Leah to have children, but not Rachel.
Now the Lord, seeing that Leah was not loved, gave her a child; while Rachel had no children.
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, Septuagint, and Samaritan Pentateuch all agree on the wording of this verse, with the Septuagint providing a faithful translation of the Hebrew text.
וַיַּ֤רְא יְהוָה֙ כִּֽי־ שְׂנוּאָ֣ה לֵאָ֔ה וַיִּפְתַּ֖ח אֶת־ רַחְמָ֑הּ וְרָחֵ֖ל עֲקָרָֽה׃
9 of the 10 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.
וירא יהוה כי שׂנואה לאה ויפתח את רחמה ורחל עקרה
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 29:31
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
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
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
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
לֵאָה (Le'ah) refers to Leah, the elder daughter of Laban and the first wife of Jacob. The name is derived from a root meaning 'weary.' Leah is noted for being the mother of several of Jacob's children, including Reuben and Judah, and is first mentioned in Genesis 29:16.
לֵאָה 34 n.pr.f. Leah, elder daughter of Laban, and wife of Jacob
base
H3812 לֵאָה Leah, elder daughter of Laban, and wife of Jacob
3812 Le'ah lay-aw'
from 3811; weary; Leah, a wife of Jacob:--Leah.
see HEBREW for 03811
לֵאָה (le.ah) — Leah.
A woman living at the time of the Patriarchs, first mentioned at Gen.29.16;
daughter of: Laban (H3837A);
sister of: Rachel (H7354); married to Israel (H3478);
mother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783)
§ Leah = "weary"
daughter of Laban, first wife of Jacob, and mother of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah
N-proper — Noun proper feminineHNpf
le'-a (le'ah; Leia, "weary," "dull"(?), "wild cow"): Rachel's sister, and the elder daughter of Laban (Ge 29:16). We are told that her eyes were "tender" rakkoth). Gesenius renders it "weak," Septuagint astheneis; accordingly, she was weak-eyed, but by no means "blear-eyed" (compare Vulgate). Her eyes were lacking that luster which always and everywhere is looked upon as a conspicuous part of female beauty. Josephus (Ant., I, xix, 7) says of her, ten opsin ouk euprepe, which may safely be rendered, "she was of no comely countenance."
Leah became the wife of Jacob by a ruse on the part of her father, taking advantage of the oriental custom of heavily veiling the prospective bride. When taken to task by his irate son-in-law, Laban excused himself by stating it was against the rule of the place "to give the younger before the…
Leah
Weary, the eldest daughter of Laban, and sister of Rachel (Gen. 29:16). Jacob took her to wife through a deceit of her father (Gen. 29:23). She was “tender-eyed” (17). She bore to Jacob six sons (32-35), also one daughter, Dinah (30:21). She accompanied Jacob into Canaan, and died there before the time of the going down into Egypt (Gen. 31), and was buried in the cave of Machpelah (49:31).
(wearied), the daughter of Laban. (Genesis 29:16) The dullness or weakness of her eyes was so notable that it is mentioned as a contrast to the beautiful form and appearance of her younger sister Rachel. Her father took advantage of the opportunity which the local marriage rite afforded to pass her off in her sister’s stead on the unconscious bridegroom, and excused himself to Jacob by alleging that the custom of the country forbade the younger sister to be given first in marriage. Jacob’s preference of Rachel grew into hatred of Leah after he had married both sisters. Leah, however, bore to him in quick succession Reuben, Simeon, Levi, Judah, then Issachar, Zebulun and Dinah, before Rachel had a child. She died some time after Jacob reached the south country in which his father Isaac lived. She was buried in the family grave in…
The elder daughter of Laban, and the first wife of Jacob, though less beloved than her sister Rachel. She had, through life, the remembrance of the deceit by which her father had imposed her upon Jacob. She was the mother of seven children, among whom were Reuben- Jacob’s firstborn-and Judah, the ancestor of the leading tribe among the Jews, of the royal line, and of our Lord, Ge 29:16-35; 30:1- 21. She is supposed to have died before the removal of the family into Egypt, Ge 49:31.
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
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
רֶ֫חֶם (rechem) means 'womb' and is derived from the root word רָחַם (racham). It primarily refers to the womb itself, but can also denote a woman or female servant. The term appears in contexts related to childbirth and femininity.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
H7358 רֶ֫חֶם, רַ֫חַם womb
7358 rechem rekh'-em
from 7355; the womb (compare 7356):--matrix, womb.
see HEBREW for 07355
see HEBREW for 07356
רֶ֫חֶם (re.chem) — womb.
1) womb
1a) womb
1b) womb-man, woman-slave, woman, two women
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
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
Conj | N-proper — Conjunction · noun proper feminineHC/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…
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).