Genesis 30:25 — Word Study
WLCוַיְהִ֕י כַּאֲשֶׁ֛ר יָלְדָ֥ה רָחֵ֖ל אֶת־ יוֹסֵ֑ף וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־ לָבָ֔ן שַׁלְּחֵ֙נִי֙ וְאֵ֣לְכָ֔ה אֶל־ מְקוֹמִ֖י וּלְאַרְצִֽי׃
BSANowhâyâh▸ afterʼăsher RachelRâchêl [the mother of Joseph and Benjamin] had given birth toyâlad■ [to beget, brought forth] JosephYôwçêph JacobYaʻăqôb [the son of Isaac and Rebekah] saidʼâmar▸ toʼêl LabanLâbân [his father-in-law] Send me on my wayshâlach [let me leave, depart] toʼêl my homelandmâqôwm [my own place, my country, the land of my fathers]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֕י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כַּאֲשֶׁ֛ר | just as | Preposition, particle |
| יָלְדָ֥ה | she had borne | Verb, Qal, perfect third person feminine singular |
| רָחֵ֖ל | Rachel | Noun proper feminine |
| אֶת־ | the object marker | Particle |
| יוֹסֵ֑ף | Joseph | Noun proper masculine |
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יַעֲקֹב֙ | Jacob | Noun proper masculine |
| אֶל־ | to | Preposition |
| לָבָ֔ן | Laban | Noun proper masculine |
| שַׁלְּחֵ֙נִי֙ | send off me | Verb piel imperative second person masculine singular, suffix |
| וְאֵ֣לְכָ֔ה | so let me go | Conjunction, verb qal infinitive construct first person common singular |
| אֶל־ | to | Preposition |
| מְקוֹמִ֖י | place my | Noun common masculine singular construct, suffix |
| וּלְאַרְצִֽי׃ | and to land my | Conjunction, preposition, noun common both singular construct |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now after Rachel had given birth to Joseph, Jacob said to Laban, “Send me on my way so I can return to my homeland. |
| KJV | ¶ And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country. |
| ASV | And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country. |
| YLT | And it cometh to pass, when Rachel hath borne Joseph, that Jacob saith unto Laban, 'Send me away, and I go unto my place, and to my land; |
| WEB | When Rachel had borne Joseph, Jacob said to Laban, “Send me away, that I may go to my own place, and to my country. |
| BBE | Now after the birth of Joseph, Jacob said to Laban, Let me go away to my place and my country. |
Where they part company is שַׁלְּחֵ֙נִי֙ — see How Translations Differ.
The main clause introduces Jacob's statement, followed by his request and the purpose of that request.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָחֵל
verbהָיָה
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 30:25
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's Request to Labangenerated
Genesis 30:25 describes a pivotal moment when Jacob, after the birth of his son Joseph, expresses his desire to return to his homeland. This request follows a period of labor for Laban, highlighting Jacob's commitment to his family and his longing for his roots. The surrounding verses provide insight into the dynamics between Jacob and Laban, illustrating the tension in their relationship as Jacob seeks independence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 24:54–56 | Then he and the men with him ate and drank and spent the night there. When they got up the next morning, he said, “Send me on my way to my master.” |
| 2 | Genesis 18:33 | When the LORD had finished speaking with Abraham, He departed, and Abraham returned home. |
| 3 | Genesis 31:55 | Early the next morning, Laban got up and kissed his grandchildren and daughters and blessed them. Then he left to return home. |
| 4 | Genesis 24:6–7 | Abraham replied, “Make sure that you do not take my son back there. |
| 5 | Genesis 26:3 | Stay in this land as a foreigner, and I will be with you and bless you. For I will give all these lands to you and your offspring, and I will confirm the oath that I swore to your father Abraham. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שַׁלְּחֵ֙נִי֙, sha.le.Che.nigenerated
The Hebrew word שַׁלַח (shalach) means 'to send' and is used here in the imperative form, indicating a command or request. Jacob is asking Laban to allow him to leave, underscoring the urgency of his desire to return home after years of service.
This verb encompasses a range of meanings, including sending away, letting go, or releasing. In this context, it reflects Jacob's need for freedom and his intention to depart from Laban's household.
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 of the verse is יֹּאמֶר, he said, which governs the entire sentence. Following it are two clauses: the first describes Rachel's action of giving birth, and the second details Jacob's request to Laban.
The structure emphasizes Jacob's statement and the direct request to Laban, with the narrative flow moving from the birth of Joseph to Jacob's desire to leave.
Septuagint Backgroundgenerated
The Septuagint translates שַׁלַח as ἀποστείλας (aposteilas), meaning 'send away'. This choice indicates a focus on the act of sending away, aligning with Jacob's request for permission to depart.
This translation choice reflects a broader understanding of Jacob's request, emphasizing the urgency and finality of his desire to return home.
In plain words — the whole versegenerated
Genesis 30:25 tells us that after Rachel gave birth to Joseph, Jacob asked Laban to let him return to his homeland. This moment highlights Jacob's desire to reunite with his family and leave the service of Laban.
Frequently Asked Questionsgenerated
Jacob is requesting Laban to allow him to leave and return to his homeland, indicating his desire for independence after years of service.
Joseph's birth represents a pivotal moment in Jacob's life, as he is the firstborn son of Rachel, whom Jacob loved dearly, and it marks a turning point in Jacob's family narrative.
Jacob's request illustrates the importance of seeking autonomy and returning to one's roots, emphasizing the value of family and homeland.
This verse is part of Jacob's journey, showcasing his struggles and relationships, ultimately leading to his return to the land of his fathers.
Reflection Questionsgenerated
- What does it mean to seek independence in my own life, as Jacob did?
- How can I honor my family and heritage while pursuing my own path?
- In what ways can I support others in their journeys towards independence?
- What lessons can I learn from Jacob's relationship with Laban?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 30:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass, when Rachel had borne Joseph,.... At which time his fourteen years of servitude were ended; for Jacob was in Laban's house twenty years, fourteen were spent in serving for his
Read John Gill on Genesis 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country. When Rachel had born Joseph.
Read Robert Jamieson on Genesis 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCanaan, which he calleth his country, in regard both of his former and long habitation in it, and of the right which he had to it by God’ s promise: see .
Read Matthew Poole on Genesis 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 30:25 And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.Ver. 25. Unto mine own place.] The Promised Land, which he reckoned his own. The promises are good surehold.
Read John Trapp on Genesis 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersJACOB SERVES LABAN SIX YEARS FOR WAGES.(25) Jacob said unto Laban, Send me away.—After Jacob had served Laban fourteen years for his two daughters, he continued with him for twenty years without any settled hire, receiving merely maintenance for himself and family. During most of this time he would be too encumbered with pregnant wives and young children to wish to take so long a journey. (See “Excursus on Chronology of Jacob’s Life.”) In these thirty-four years of service there would be time for the vast increase of Laban’s wealth referred to in Genesis 30:30. But at length Joseph is born, and as his other sons were most of them grown to man’s estate, as soon as Rachel was fit for the…
Read Charles John Ellicott on Genesis 30 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Jacob said unto Laban, Send me away] Having now, as is generally conjectured, fulfilled the fourteen years which he had engaged to serve for Leah and Rachel. See Genesis 30:26, and conclusion of Clarke's notes "Genesis 31:55".
Read AdamClarke on Genesis 30 →
CambridgeThe Cambridge Bible for Schools and Colleges25–43 (J, E). Jacob’s Wages In this passage and in the following chapter Laban is depicted in the Israelite narrative as the typical Aramaean, a crafty, selfish, grasping man of business. Jacob, however, in spite of Laban’s duplicity, prospers exceedingly. By greater cunning he outwits Laban himself, and God gives him protection and prosperity.
Read Cambridge on Genesis 30 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleLABAN’S NEW BARGAIN WITH JACOB, Genesis 30:25-36. 25. Send me away — Jacob doubtless felt that Laban had been ungenerous and exacting, and, besides deceiving him in the case of Leah, had sought to
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
Now after Rachel had given birth to Joseph, Jacob said to Laban, “Send me on my way so I can return to my homeland.
When Rachel had borne Joseph, Jacob said to Laban, “Send me away, that I may go to my own place, and to my country.
Now after Rachel had given birth to Joseph, Jacob said to Laban, “Send me on my way so I can return to my homeland.
After Rachel had given birth to Joseph, Jacob said to Laban, “Send me on my way so that I can go home to my own country.
Tyndale line
¶ And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.
And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.
And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.
And it came to pass, when Rachel had borne Joseph, that Jacob said to Laban, Send me away, that I may go to my own place, and to my country.
And assoone as Rahel had borne Ioseph, Iaakob said to Laban, Sende me away that I may go vnto my place and to my countrey.
Strictly literal
And it came to pass when Rachel had borne Joseph, that Jacob said to Laban, Send me away, that I may go to my place and to my country.
And it cometh to pass, when Rachel hath borne Joseph, that Jacob saith unto Laban, 'Send me away, and I go unto my place, and to my land;
And it comes to pass, when Rachel has borne Joseph, that Jacob says to Laban, “Send me away, and I go to my place, and to my land;
And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, Send me away, that I may go unto my own place, and to my country.
After Rachel had borne Joseph, Jacob said to Laban, “Send me away, so that I may go to my own home and to my country.
From the Latin
And when Joseph was born, Jacob said to his father in law: Send me away that I may return into my country, and to my land.
Simplified
Once Rachel had given birth to Joseph, Jacob said to Laban, “Let me leave so I can return to my home and my own country.
Now after the birth of Joseph, Jacob said to Laban, Let me go away to my place and my country.
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 in this verse, with the Masoretic Text stating: וַיְהִ֕י כַּאֲשֶׁ֛ר יָלְדָ֥ה רָחֵ֖ל אֶת־ יוֹסֵ֑ף וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־ לָבָ֔ן שַׁלְּחֵ֙נִי֙ וְאֵ֣לְכָ֔ה אֶל־ מְקוֹמִ֖י וּלְאַרְצִֽי׃.
וַיְהִ֕י כַּאֲשֶׁ֛ר יָלְדָ֥ה רָחֵ֖ל אֶת־ יוֹסֵ֑ף וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־ לָבָ֔ן שַׁלְּחֵ֙נִי֙ וְאֵ֣לְכָ֔ה אֶל־ מְקוֹמִ֖י וּלְאַרְצִֽי׃
14 of the 15 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.
ויהי כאשׁר ילדה רחל את יוסף ויאמר יעקב אל לבן שׁלחני ואלכה אל מקומי ואל ארצי
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 30:25
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
See BORN.
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
N-proper — Noun proper feminineHNpf
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…
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
יוֹסֵף (Yowceph) means 'he adds' or 'increases' and refers primarily to Joseph, the eldest son of Jacob and Rachel. The name appears in various contexts, including other individuals named Joseph, such as a man of Issachar, a son of Asaph, and a priest. The entries highlight his familial relationships and roles during different periods, including the Exile and Return.
יוֹסֵף 212 and יְהוֹסֵף n.pr.m. (he adds, increases)
elder son of Jacob and Rachael
a man of Issachar
a son of Asaph
one of those who took strange wives
a priest
base
H3130 יוֹסֵף and יְהוֹסֵף (he adds, increases) . elder son of Jacob and Rachael
. a man of Issachar
. a son of Asaph
. one of those who took strange wives
. a priest
3130 Yowceph yo-safe'
future of 3254; let him add (or perhaps simply active
participle adding); Joseph, the name of seven
Israelites:--Joseph. Compare 3084.
see HEBREW for 03254
see HEBREW for 03084
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of the Patriarchs, first mentioned at Gen.30.24;
son of: Israel (H3478) and Rachel (H7354);
brother of: Benjamin (H1144);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); married to Asenath (H0621);
father of: Manasseh (H4519) and Ephraim (H0669); also called Zaphenath-paneah at Gen.41.45;
§ Joseph = "Jehovah has added"
1) the eldest son of Jacob by Rachel
2) father of Igal, who represented the tribe of Issachar among the spies
3) a son of Asaph
4) a man who took a foreign wife in the time of Ezra
5) a priest of the family of Shebaniah in the time of Nehemiah
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.7;
father of: Igal (H3008)
N-proper — Noun proper masculineHNpm
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
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-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
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
לָבָן (la.van) refers to Laban, a figure from the Patriarchal narratives, specifically the son of Bethuel and brother of Rebekah, who is the father-in-law of Jacob. The term also denotes a location associated with the Israelites' desert journey. The name Laban means 'white' and appears in contexts relating to both a person and a geographical site.
לָבָן 54 n.pr.m. son of Bethuel, brother of Rebekah, and father-in-law of Jacob
base
לָבָן n.pr.loc. connected with desert-journey of Israelites Dt 1:1
ref
H3837a לָבָן son of Bethuel, brother of Rebekah, and father-in-law of Jacob H3837b לָבָן connected with desert-journey of Israelites
3837 Laban law-bawn'
the same as 3836; Laban, a Mesopotamian; also a place in the
Desert:--Laban.
see HEBREW for 03836
לָבָן (la.van) — Laban.
A man living at the time of the Patriarchs, first mentioned at Gen.24.29;
son of: Bethuel (H1328A);
brother of: Rebekah (H7259);
father of: Rachel (H7354) and Leah (H3812)
§ Laban = "white"
son of Bethuel, brother of Rebekah, and father of Leah and Rachel
לָבָן (la.van) — Laban.
§ Laban = "white"
a wilderness encampment of the Israelites
N-proper — Noun proper masculineHNpm
la'-ban: The person named Laban, labhan; (Laban, possibly connected with the root meaning "to be white," from which in Hebrew the adjective meaning "white" has just this form) is first introduced to the reader of Genesis in the story of the wooing of Rebekah (Genesis 24). He belonged to that branch of the family of Terah that was derived from Abraham's brother Nahor and his niece Milcah. The genealogy of this branch is traced in Ge 22:20-24; but, true to its purpose and the place it occupies in the book, this genealogy brings the family down to Rebekah, and there stops without mentioning Laban. Accordingly, when Rebekah is introduced in the narrative of Genesis 24, she is referred to (24:15,24) in a way that recalls to the reader the genealogy already given; but when her brother Laban is introduced (24:29), he is related to his…
Laban
White. (1.) The son of Bethuel, who was the son of Nahor, Abraham’s brother. He lived at Haran in Mesopotamia. His sister Rebekah was Isaac’s wife (Gen. 24). Jacob, one of the sons of this marriage, fled to the house of Laban, whose daughters Leah and Rachel (ch. 29) he eventually married. (See JACOB.)
(2.) A city in the Arabian desert in the route of the Israelites (Deut. 1:1), probably identical with Libnah (Num. 33:20).
(white). Son of Bethuel, brother of Rebekah and father of Leah and Rachel. (B.C. about 1860-1740.) The elder branch of the family remained at Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it is there that we first meet with Laban, as taking the leading part in the betrothal of his sister Rebekah to her cousin Isaac. (Genesis 24:10,29-60; 27:43; 29:5) The next time Laban appears in the sacred narrative it is as the host of his nephew Jacob at Haran. (Genesis 29:13,14) [JACOB] Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Laban’s dishonest and overreaching practice toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob left him. One…
A rich herdsman of Mesopotamia, son of Bethuel, and grandson of Mahor, Abraham’s brother, Ge 24:28-31. His character is shown in the gladness with which he gave his sister Rebekah in marriage to the only son of his rich uncle, Abraham, Ge 24:30,50; and in his deceitful and exacting treatment of Jacob his nephew and son-inlaw, against which Jacob defended himself by cunning as well as fidelity. When the prosperity of the one family and the jealousy of the other rendered peace impossible, Jacob, at the command of God, secretly departed, to go to Canaan. Laban pursued him; but being warned by God to do him no harm, returned home after making a treaty of peace. He seems to have known and worshipped God, Ge 24:50 30:27 31:53; but…
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Piel-Impv-2ms | Suff — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sp1bs
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HC/Vqc1cs — Conjunction · verb qal infinitive construct first person common singularHC/Vqc1cs
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HC/R/Ncbsc/Sp1fs — Conjunction · preposition · noun common both singular construct · suffixHC/R/Ncbsc/Sp1fs
