Genesis 30:11 — Word Study
WLCוַתֹּ֥אמֶר לֵאָ֖ה בָּ֣אגָ֑ד וַתִּקְרָ֥א אֶת־ שְׁמ֖וֹ גָּֽד׃
BSAThen LeahLêʼâh [the first wife of Jacob, daughter of Laban] saidʼâmar▸ How fortunatebôwʼ [a troop is coming, I'm truly lucky] So she namedqârâʼ▸ himshêm GadGâd [meaning fortune, good luck]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֥אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| לֵאָ֖ה | Leah | Noun proper feminine |
| בָּ֣אגָ֑ד | it has come good fortune | Verb qal perfect third person masculine singular, noun common masculine singular absolute |
| וַתִּקְרָ֥א | and she called | Verb, Qal, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| שְׁמ֖וֹ | name his | Noun common masculine singular construct, suffix |
| גָּֽד׃ | Gad | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Leah said, “How fortunate!” So she named him Gad. |
| KJV | And Leah said, A troop cometh: and she called his name Gad. |
| ASV | And Leah said, Fortunate! and she called his name Gad. |
| YLT | and Leah saith, 'A troop is coming;' and she calleth his name Gad. |
| WEB | Leah said, “How fortunate!” She named him Gad. |
| BBE | And Leah said, It has gone well for me: and she gave him the name Gad. |
Where they part company is in the nuances of Leah's exclamation — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause, emphasizing Leah's declaration and the action of naming.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלֵאָה
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 30:11
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 — The Birth of Gadgenerated
Genesis 30:11 describes Leah's declaration of joy upon giving birth to her son, whom she names Gad, indicating her sense of good fortune. This event is part of the larger narrative of Jacob's family dynamics and the births of his children through Leah and her maidservant Zilpah, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 35:26 | And the sons of Leah’s maidservant Zilpah were Gad and Asher. These are the sons of Jacob, who were born to him in Paddan-aram. |
| 2 | Genesis 46:16 | The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. |
| 3 | Genesis 49:19 | Gad will be attacked by raiders, but he will attack their heels. |
| 4 | Deuteronomy 33:20–21 | Concerning Gad he said: “Blessed is he who enlarges the domain of Gad! He lies down like a lion and tears off an arm or a head. |
| 5 | Isaiah 65:11 | But you who forsake the LORD, who forget My holy mountain, who set a table for Fortune and fill bowls of mixed wine for Destiny, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — גָּד, she.Mogenerated
The name גָּד (Gad) signifies 'troop' or 'fortune.' Leah's choice of name reflects her perception of good luck with the birth of her son, aligning with the Hebrew root meaning of the name. The context suggests that she feels a sense of triumph and blessing.
In this verse, the name Gad is not just a label but carries the weight of Leah's emotions and circumstances, as she recognizes the significance of this child in her life and the lineage of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of Leah's declaration and the naming of her son.
Sentence Structuregenerated
The verse contains two main actions: וַתֹּ֥אמֶר (and she said) and וַתִּקְרָ֥א (and she called), both performed by Leah. The structure emphasizes her speech and the subsequent naming of her son, indicating a direct connection between her words and her actions.
The finite verbs govern the actions in the verse, with Leah as the subject, highlighting her role in both declaring her fortune and naming her child.
Septuagint Backgroundgenerated
The Septuagint translates Leah's declaration with the Greek word εἶπεν (eipen), meaning 'she said.' This choice aligns closely with the Hebrew meaning, maintaining the focus on Leah's speech.
The Greek rendering captures the essence of Leah's proclamation and the significance of naming her son, though the exact wording differs from the Hebrew.
In plain words — the whole versegenerated
Genesis 30:11 recounts Leah's joy at the birth of her son, whom she names Gad, reflecting her sense of good fortune. This moment is part of the larger story of Jacob's family and the births of his children.
Frequently Asked Questionsgenerated
The name Gad means 'troop' or 'fortune,' reflecting Leah's perception of good luck with the birth of her son.
Leah named her son Gad because she felt fortunate and believed a troop was coming, indicating her joy and hope.
In the Bible, names often carry deep meanings related to identity, character, and destiny, reflecting the circumstances of their bearing.
Leah's story is part of the complex family dynamics of Jacob, highlighting themes of competition, love, and the founding of the tribes of Israel.
Reflection Questionsgenerated
- What does it mean to recognize and celebrate good fortune in our lives?
- How can names carry significance in our own lives and identities?
- In what ways do family dynamics shape our experiences and choices?
- How can we find joy in the blessings we receive, like Leah did?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 30:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Leah said, a troop cometh,.... A troop of children, having bore four herself, and now her maid another, and more she expected; or the commander of a troop cometh, one that shall head an army and
Read John Gill on Genesis 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife. Leah ... took Zilpah her maid, and gave her Jacob to wife.
Read Robert Jamieson on Genesis 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA troop cometh, or, good luck cometh; my design hath well succeeded; a happy star hath shone upon me; and such a star in the opinion of astrologers is that of Jupiter, which by the Arabians is called Gad. This may well agree to Leah and her heathenish education, and the manners of the Chaldeans, who were much given to the study of the stars.
Read Matthew Poole on Genesis 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 30:11 And Leah said, A troop cometh: and she called his name Gad.Ver. 11. A troop cometh.] Or, as some render it, Good luck cometh; compare Isaiah 65:11. Theodoret saith Leah speaks thus, as one that had been profanely bred; and could not so suddenly forget her old language.
Read John Trapp on Genesis 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9-13) Leah . . . took Zilpah . . . —By ceasing to bear, Leah had lost her one hold upon her husband’s affection, and to regain it she follows Rachel’s example. The struggle of these two women for the husband gives us a strange picture of manners and morals, but must not be judged by our standard. Leah herself regards the bestowal of her handmaid upon Jacob as a deserving act of self-sacrifice (Genesis 30:18). The names, moreover, which she gives to Zilpah’s children show that the happier frame of mind to which she had attained when she called her fourth son “Judah,” praise, remained unbroken. On the birth of the first, she says, “With good luck!” and calls his name “Gad,” that is, luck.…
Read Charles John Ellicott on Genesis 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. She called his name Gad.] This has been variously translated. גד gad, may signify a troop, an army, a soldier, a false god, supposed to be the same as Jupiter or Mars; for as Laban appears to have been, if not an idolater, yet a dealer in a sort of judicial astrology, (see Genesis 31:19), Leah, in saying בגד bagad, which we translate a troop cometh, might mean, By or with the assistance of Gad-a particular planet or star, Jupiter possibly, I have gotten this son; therefore she called him after the name of that planet or star from which she supposed the succour came. See Clarke on Genesis 31:19. The Septuagint translate it εντυχη, with good fortune; the Vulgate, feliciter, happily…
Read AdamClarke on Genesis 30 →CambridgeThe Cambridge Bible for Schools and Colleges11. Fortunate] Heb. with fortune! Another reading is, Fortune is come. The versions (LXX ἐντύχῃ = “with fortune,” Lat. feliciter) follow the reading of the Hebrew text (Ke’thξb). The other reading, followed by the Massoretic tradition (Ḳ ?erξ), is found in the Targum of Onkelos. Gad seems to have been the name of an ancient Aramaean god of fortune, whose worship existed among the Canaanites. Cf. the names Baal-gad (Joshua 11:17), and Migdal-gad (Joshua 15:37). The Jews in Babylon made offerings to this god of good fortune; cf. Isaiah 65:11. In Judges 5:17, Gilead takes the place of Gad.
Read Cambridge on Genesis 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. A troop cometh — Hebrews, αβγ, in luck; with good fortune. So Sept. and Vulgate, Syriac and Chaldee. So she called his name Gad, as a memorial of her good fortune.
Read Daniel Denison Whedon on Genesis 30 →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 Leah said, “How fortunate!” So she named him Gad.
Leah said, “How fortunate!” She named him Gad.
Then Leah said, “How fortunate!” So she named him Gad.
Leah said, “How fortunate!” So she named him Gad.
Tyndale line
And Leah said, A troop cometh: and she called his name Gad.
And Leah said, Fortunate! and she called his name Gad.
And Leah said, Fortunate! and she called his name Gad.
And Leah said, A troop cometh: and she called his name Gad.
Then sayd Leah, A companie commeth: and she called his name, Gad.
Strictly literal
And Leah said, Fortunately! and she called his name Gad.
and Leah saith, 'A troop is coming;' and she calleth his name Gad.
and Leah says, “A troop is coming”; and she calls his name Gad.
And Leah said, Good luck hath come: and she called his name Gad.
Leah said, “This is fortunate!” so she called his name Gad.
From the Latin
She said: Happily. And therefore called his name Gad.
Simplified
Leah said, “I'm really fortunate!” So she named him Gad.
And Leah said, It has gone well for me: and she gave him the name Gad.
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 largely agree in content, with six of the seven words matching. However, the Samaritan Pentateuch differs in one word, using בגד (garment) instead of the expected term, which alters the nuance of Leah's statement.
וַתֹּ֥אמֶר לֵאָ֖ה בָּ֣אגָ֑ד וַתִּקְרָ֥א אֶת־ שְׁמ֖וֹ גָּֽד׃
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.
ותאמר לאה בגד ותקרא את שׁמו גד
1 word differs from the Masoretic Text: בגד (garment)
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 30:11
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal — Verb qal perfect third person masculine singular · noun common masculine singular absoluteHVqp3ms//Ncmsa
for'-tun (Gad): A god of Good Luck, possibly the Hyades.
See ASTROLOGY, 10.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
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
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
גָּד (Gad) refers to a son of Jacob and Zilpah, as well as the tribe descended from him. The name means 'troop' and is associated with a prophet during David's time. Gad is first mentioned in Genesis 30:11 and is noted for his role in David's reign, including contributions to musical arrangements and involvement in census events.
גָּד 71 n.pr.m. (fortunatus?)
son of Jacob and Zilpah
a prophet in David's time
base
H1410 גָּד . son of Jacob and Zilpah
. a prophet in David's time
1410 Gad gawd
from 1464; Gad, a son of Jacob, including his tribe and its
territory; also a prophet:--Gad.
see HEBREW for 01464
גָּד (gad) — Gad.
A man of the tribe of Gad living at the time of the Patriarchs, first mentioned at Gen.30.11;
son of: Israel (H3478) and Zilpah (H2153);
brother of: Asher (H0836);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Ziphion (H6837), Haggi (H2291), Shuni (H7764), Ezbon (H0675), Eri (H6179), Arod (H0720) and Areli (H0692)
§ Gad = "troop"
1) seventh son of Jacob by Zilpah, Leah's handmaid, and full brother of Asher.
2) the tribe descended from Gad
3) a prophet during the time of David; appears to have joined David when in the hold; reappears in connection with the punishment for taking a census; also assisted in the arrangements for the musical service of the "house of God"
גָּד (gad) — Gad.
N-proper — Noun proper masculineHNpm
Gad
Fortune; luck. (1.) Jacob’s seventh son, by Zilpah, Leah’s handmaid, and the brother of Asher (Gen. 30:11-13; 46:16, 18). In the Authorized Version of 30:11 the words, “A troop cometh: and she called,” etc., should rather be rendered, “In fortune [R.V., ‘Fortunate’]: and she called,” etc., or “Fortune cometh,” etc.
The tribe of Gad during the march through the wilderness had their place with Simeon and Reuben on the south side of the tabernacle (Num. 2:14). The tribes of Reuben and Gad continued all through their history to follow the pastoral pursuits of the patriarchs (Num. 32:1-5).
(a troop). Jacob’s seventh son, the first-born of Zilpah, Leah’s maid, and whole-brother to Asher. (Genesis 30;11-13; 46:16,18) (B.C. 1753-1740.) "The seer," or "the king’s seer," i.e. David’s (1 Chronicles 29:29; 2 Chronicles 29:25) was a "prophet" who appears to have joined David when in the old. (1 Samuel 22:5) (B.C. 1061.) He reappears in connection with the punishment inflicted for the numbering of the people. (2 Samuel 24:11-19; 1 Chronicles 21:9-19) He wrote a book of the Acts of David, (1 Chronicles 29:29) and also assisted in the arrangements for the…
Prosperity, fortune,
1. Son of Jacob and Zilpah, Leah’s servant, Ge 30:11. Leah called him Gad, and said, "A troop cometh." Compare Ge 49:19; but many Hebrew scholars prefer the rendering, good fortune or prosperity cometh. The tribe of Gad came out of Egypt in number forty-five thousand six hundred and fifty, Ge 46:16 Nu 1:24. After the defeat of the kings Og and Sihon, Gad and Reuben desired to have their allotment east of Jordan, alleging their great number of cattle. Moses granted their request, on condition that they should accompany their brethren, and assist in conquering the land west of Jordan, Nu 32:1-42. The…
a band; a troop