Genesis 30:37 — Word Study
WLCוַיִּֽקַּֽח־ ל֣וֹ יַעֲקֹ֗ב מַקַּ֥ל לִבְנֶ֛ה לַ֖ח וְל֣וּז וְעֶרְמ֑וֹן וַיְפַצֵּ֤ל בָּהֵן֙ פְּצָל֣וֹת לְבָנ֔וֹת מַחְשֹׂף֙ הַלָּבָ֔ן אֲשֶׁ֖ר עַל־ הַמַּקְלֽוֹת׃
BSAJacob, howeverYaʻăqôb tooklâqach▸ freshlach [green, moist] branchesmaqqêl of poplarlibneh [a tree with white sap or bark] almondlûwz△ [possibly the nut itself] and plane treesʻarmôwn [with smooth, shedding bark] and peeledpâtsal▸ [removed the outer layer] exposingmachsôph△ [laying bare] the whitelâbân [pure, clean] inner woodpᵉtsâlâh△ ofʻal the branchesmaqqêl [rods, staffs]
| Greek | English | Parsing |
|---|---|---|
| וַיִּֽקַּֽח־ | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| ל֣וֹ | for himself | Preposition, suffix |
| יַעֲקֹ֗ב | Jacob | Noun proper masculine |
| מַקַּ֥ל | branch[es] of | Noun common, masculine singular construct |
| לִבְנֶ֛ה | poplar | Noun common, masculine singular absolute |
| לַ֖ח | freshly cut | Adj |
| וְל֣וּז | and almond | Conjunction, noun common masculine singular absolute |
| וְעֶרְמ֑וֹן | and plane tree | Conjunction, noun common masculine singular absolute |
| וַיְפַצֵּ֤ל | and he stripped | Verb, Piel, sequential imperfect third person masculine singular |
| בָּהֵן֙ | on them | Preposition, suffix |
| פְּצָל֣וֹת | strips | Noun common, feminine plural absolute |
| לְבָנ֔וֹת | white | Art, Adj |
| מַחְשֹׂף֙ | [the] peeling of | Noun common, masculine singular construct |
| הַלָּבָ֔ן | the white [wood] | Particle |
| אֲשֶׁ֖ר | which | Particle |
| עַל־ | [was] on | Preposition |
| הַמַּקְלֽוֹת׃ | the branches | Particle, noun common feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Jacob, however, took fresh branches of poplar, almond, and plane trees, and peeled the bark, exposing the white inner wood of the branches. |
| KJV | ¶ And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods. |
| ASV | And Jacob took him rods of fresh poplar, and of the almond and of the plane-tree; and peeled white streaks in them, and made the white appear which was in the rods. |
| YLT | And Jacob taketh to himself a rod of fresh poplar, and of the hazel and chesnut, and doth peel in them white peelings, making bare the white that [is] on the rods, |
| WEB | Jacob took to himself rods of fresh poplar, almond, and plane tree, peeled white streaks in them, and made the white appear which was in the rods. |
| BBE | Then Jacob took young branches of trees, cutting off the skin so that the white wood was seen in bands. |
Translations agree on the main actions but may vary in the details of the trees and their characteristics.
The sentence has one main clause with additional phrases that provide detail about Jacob's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיַעֲקֹב
verbלָקַח
The sentence as the grammar sees it Open the tree ›
3 of 17 occur nowhere else in the Old Testament — words chosen on purpose.
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 30:37
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 Breeding Strategygenerated
Genesis 30:37 describes Jacob's innovative approach to breeding livestock. He used branches from poplar, almond, and plane trees, peeling them to expose the white inner wood. This method was part of a larger narrative where Jacob sought to increase his flocks through clever means, as seen in the surrounding verses Genesis 30:36 and 30:38.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:9–13 | Thus God has taken away your father’s livestock and given them to me. |
| 2 | Ezekiel 31:8 | The cedars in the garden of God could not rival it; the cypresses could not compare with its branches, nor the plane trees match its boughs. No tree in the garden of God could compare with its beauty. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — לָקַח, vai.yi.kach-generated
The verb לָקַח (*laqach*) means 'to take' and encompasses various actions such as receiving or capturing. In this context, it indicates Jacob's deliberate choice to take branches for a specific purpose.
The parsing as a sequential imperfect third person masculine singular shows that Jacob's action was ongoing and purposeful, emphasizing his active role in the breeding process.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree that Jacob took branches, with the BSB, KJV, ASV, YLT, WEB, and BBE all using 'took' for לָקַח.
Sentence Structuregenerated
The main verb וַיִּֽקַּֽח־ (*vayyiqach*) governs the sentence, indicating Jacob's action of taking. This is followed by a series of noun phrases detailing what he took and the subsequent action of peeling.
The structure highlights Jacob's methodical approach, with the action of peeling directly linked to the branches he took, emphasizing the purpose behind his actions.
Septuagint Backgroundgenerated
The Septuagint uses ἔλαβεν (*elaben*) for לָקַח, which also means 'took.' This choice aligns with the Hebrew meaning but may suggest a more general act of receiving rather than the specific intent implied in the Hebrew.
In plain words — the whole versegenerated
Genesis 30:37 tells us that Jacob took fresh branches from poplar, almond, and plane trees. He peeled the bark to reveal the white inner wood. This action was part of his strategy to breed his flocks effectively.
Frequently Asked Questionsgenerated
Jacob aimed to influence the breeding of his flocks by using the peeled branches as a visual stimulus.
Peeling the bark exposed the white inner wood, which was believed to have an effect on the animals during mating.
Jacob used branches from poplar, almond, and plane trees, each chosen for their specific characteristics.
This action shows Jacob's resourcefulness and cunning in managing his flocks and securing his future.
Reflection Questionsgenerated
- What does this passage teach us about the importance of creativity and resourcefulness in our lives?
- How can we apply Jacob's strategic thinking to our own challenges?
- What role does faith play in our decision-making processes, as seen in Jacob's actions?
- In what ways can we learn from Jacob's example to influence positive outcomes in our lives?
The early church on this verse — how the Fathers read it
Early church fathers referenced this passage to discuss themes of leadership and symbolism in Jacob's actions.
The just man Jacob comes in like a hired hand and yet is the master who, in his ministry of preaching the gospel, gathered together a flock that is resplendent in the brilliance of its many signal virtues.Early Church Fathers on Genesis 30 →
Because the three rods have been mentioned, we can examine further, if you are agreeable, the symbolism of the kingdom implicit in them. The patriarch chose for himself three rods from three trees.Early Church Fathers on Genesis 30 →
The rod also enigmatically symbolizes for us the Immanuel, for he is actually called by this name in the divinely inspired Scriptures.Early Church Fathers on Genesis 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 30:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jacob took him rods of green poplar,.... Of the white poplar tree, called green, not from the colour, but from the moisture, being such as were cut off of the tree: and of the hazel and chestnut
Read John Gill on Genesis 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.
Read Robert Jamieson on Genesis 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJacob took rods: this he did by Divine appointment, as will appear in the sequel, which is sufficient for Jacob’ s justification. Took rods of green popular, and of the hazel and chesnut tree; either because these trees were next at hand, or because he saw these in the Divine vision afterwards mentioned, and would exactly follow his pattern. He made the white appear, by pilling off the rind which covered it.
Read Matthew Poole on Genesis 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 30:37 And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which [was] in the rods.Ver. 37. And of the hazel.] Or nut tree, Heb. Luz, which was the ancient name of the city of Bethel; so called, as it seemeth, of nut trees growing there.
Read John Trapp on Genesis 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) And Jacob took him rods . . . —Jacob’s plan was to place before the ewes and she-goats at breeding time objects of a speckled colour, and as he put them at their watering-place, where everything was familiar to them, they would, with the usual curiosity of these animals, gaze upon them intently, with the result, physically certain to follow, that many of them would bear speckled young. Poplar.—Really, the storax-tree (styrax officinalis). “This,” says Canon Tristram, “is a very beautiful perfumed shrub, which grows abundantly on the lower hills of Palestine.” The word occurs elsewhere only in Hosea 4:13, and the idea that it was the poplar arises solely from the name signifying white…
Read Charles John Ellicott on Genesis 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 37. Rods of green poplar] לבנה לח libneh lach. The libneh is generally understood to mean the white poplar; and the word lach, which is here joined to it, does not so much imply greenness of colour as being fresh, in opposition to witheredness. Had they not been fresh - just cut off, he could not have pilled the bark from them. And of the hazel] לוז luz, the nut or filbert tree, translated by others the almond tree; which of the two is here intended is not known. And chestnut tree] ערמון armon, the plane tree, from ערם aram, he was naked. The plane tree is properly called by this name, because of the outer bark naturally peeling off, and leaving the tree bare in various places, having…
Read AdamClarke on Genesis 30 →CambridgeThe Cambridge Bible for Schools and Colleges37. poplar] R.V. marg. storax tree. The Hebrew name is libneh, and is probably connected with the word laban, meaning “white.” By some it is identified with the styrax officinalis. plane tree] In the Hebrew ‘armon, i.e. “naked,” a name derived from the annual scaling of the bark of the tree. The platanus orientalis was held in high veneration in the East. Cf. Ezekiel 31:8. white strakes] Jacob’s trick turns upon the whiteness of the rods; and this supplies a play upon the name “Laban” (= “white”), who is outwitted by Jacob. The device is said to be well known to shepherds. “Strake” is Old English for “streak”; cf. Leviticus 14:37.
Read Cambridge on Genesis 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleJACOB’S , Genesis 30:37-43. 37. Took him rods — At sight of such imperious attempt at overreaching him, Jacob is not slow to devise means to counteract the wrong.
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
Jacob, however, took fresh branches of poplar, almond, and plane trees, and peeled the bark, exposing the white inner wood of the branches.
Jacob took to himself rods of fresh poplar, almond, and plane tree, peeled white streaks in them, and made the white appear which was in the rods.
Jacob, however, took fresh branches of poplar, almond, and plane trees, and peeled the bark, exposing the white inner wood of the branches.
But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible.
Tyndale line
¶ And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.
And Jacob took him rods of fresh poplar, and of the almond and of the plane-tree; and peeled white streaks in them, and made the white appear which was in the rods.
And Jacob took him rods of fresh poplar, and of the almond and of the plane tree; and peeled white strakes in them, and made the white appear which was in the rods.
And Jacob took to him rods of green poplar, and of the hazel and chesnut-tree; and peeled white streaks in them, and made the white appear which was in the rods.
Then Iaakob tooke rods of greene popular, and of hasell, and of the chesnut tree, and pilled white strakes in them, and made the white appeare in the rods.
Strictly literal
And Jacob took fresh rods of white poplar, almond-tree, and maple; and peeled off white stripes in them, uncovering the white which was on the rods.
And Jacob taketh to himself a rod of fresh poplar, and of the hazel and chesnut, and doth peel in them white peelings, making bare the white that [is] on the rods,
And Jacob takes to himself a rod of fresh poplar and almond and plane-tree, and peels in them white peelings, making bare the white that [is] on the rods,
And Jacob took himself rods of green poplar, and of the hazel and chestnut tree; and peeled thereon white streaks, laying bare the white which was on the rods.
Jacob took fresh cut branches of fresh poplar, and of the almond and of the plane tree, and peeled white streaks in them, and made the white inner wood appear that was in the sticks.
From the Latin
And Jacob took green rods of poplar, and of almond, and of plane trees, and pilled them in part: so when the bark was taken off, in the parts that were pilled, there appeared whiteness: but the parts that were whole remained green: and by this means the colour was divers.
Simplified
Then Jacob cut some sticks from poplar, almond, and plane trees that had white wood under the bark. He peeled off some of the bark, making the sticks look streaked with white.
Then Jacob took young branches of trees, cutting off the skin so that the white wood was seen in bands.
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 is consistent with the Septuagint in most words, but the Samaritan Pentateuch presents two variations: it uses 'in' instead of 'on' and 'white' instead of 'the white,' indicating slight differences in interpretation.
וַיִּֽקַּֽח־ ל֣וֹ יַעֲקֹ֗ב מַקַּ֥ל לִבְנֶ֛ה לַ֖ח וְל֣וּז וְעֶרְמ֑וֹן וַיְפַצֵּ֤ל בָּהֵן֙ פְּצָל֣וֹת לְבָנ֔וֹת מַחְשֹׂף֙ הַלָּבָ֔ן אֲשֶׁ֖ר עַל־ הַמַּקְלֽוֹת׃
14 of the 17 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.
ויקח לו יעקב מקל לבנה לח ולוז וערמון ויפצל בהם פצלות לבנות מחשׂף הלבן אשׁר על המקלות
2 words differ from the Masoretic Text: בהם (in), לבנות (white)
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 30:37
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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
מַקֵּל (maqqel) refers to a rod or staff, often associated with travel or divination. It can denote a stick or branch, as well as a tool used by Jacob in breeding his flocks. The word is derived from an unused root that suggests the idea of germination, indicating a connection to growth.
מַקֵּל n.m. rod, staff
branch of tree as rod, stick, used by Jacob in breeding his flocks
staff, used in journeying
wand of diviner
base
H4731 מַקֵּל rod, staff . branch of tree as rod, stick, used by Jacob in breeding his flocks
. staff, used in journeying
. wand of diviner
4731 maqqel mak-kale;
or (feminine) maqqlah {mak-kel-aw'}; from an unused root
meaning apparently to germinate; a shoot, i.e. stick (with
leaves on, or for walking, striking, guiding,
divining):--rod, ((hand- ))staff.
מַקֵּל (maq.qel) — rod.
1) rod, staff
1a) rod, stick
1b) staff (in travel)
1c) wand (of diviner)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לִבְנֶה (libneh) refers to a type of tree known as poplar, specifically the white poplar, which is noted for exuding a milky-white gum. The word is derived from a root that suggests a whitish tree, and it is mentioned in the context of trees in the Old Testament.
לִבְנֶה n.[m.] poplar
base
H3839 לִבְנֶה poplar
3839 libneh lib-neh'
from 3835; some sort of whitish tree, perhaps the
storax:--poplar.
see HEBREW for 03835
לִבְנֶה (liv.neh) — poplar.
1) poplar, white poplar
1a) a tree which exudes milky-white gum
N-ms — Noun common · masculine singular absoluteHNcmsa
pop'-lar (libhneh, "whiteness"; sturakinos, "storax" (Ge 30:37), leuke, "poplar" (Ho 4:13) (libhneh is so similar to the Arabic libna, the storax, that the latter certainly has the first claim to be the true translation)): "Jacob took him rods of fresh poplar," margin "storax tree" (Ge 30:37). "They .... burn incense upon the hills, under oaks and poplars and terebinths, because the shadow thereof is good" (Ho 4:13). In the latter reference the conjunction of the shrub, storax, with two great trees like the oak and terebinth--even though they all grow in the mountains--is strange. The storax cannot give a shade comparable with these trees. Had we other evidence of the…
Poplar
Heb. libneh, “white”, (Gen. 30:37; Hos. 4:13), in all probability the storax tree (Styrax officinalis) or white poplar, distinguished by its white blossoms and pale leaves. It is common in the Anti-Libanus. Other species of the poplar are found in Palestine, such as the white poplar (P. alba) of our own country, the black poplar (P. nigra), and the aspen (P. tremula). (See WILLOW.)
This is the rendering of the Hebrew word libneh , which occurs in (Genesis 30:37) and Hose 4:13 Several authorities are in favor of the rendering of the Authorized Version and think that "white poplar" (Populus alba) is the tree denoted: others understand the "storax tree" (Styrax officinale , Linn.). Both poplars and storax or styrax trees are common in Palestine, and either would suit the passages where the Hebrew term occurs. Storax is mentioned in Ecclus. 24:15, together with other aromatic substances. The Styrax officinale is a shrub from nine to twelve feet high, with ovate leaves, which are white underneath; the flowers are in racemes, and are white or cream-colored.
לַח (lach) means moist, fresh, or new. It is derived from an unused root that conveys the idea of being unused or undried, often describing plants or materials like cords and sinews. The entries consistently highlight its association with freshness and moisture.
לַח adj. moist, fresh, new
base
H3892 לַח moist, fresh, new
3892 lach lakh
from an unused root meaning to be new; fresh, i.e. unused or
undried:--green, moist.
לַח (lach) — fresh.
1) moist, fresh, new
1a) moist, fresh (of plants)
1b) new (of cords, sinews)
Adj — AdjHAamsa
לוּז (luwz) refers to the almond tree or almond wood. The entries suggest it may also denote a type of nut-tree, possibly hazel. This word appears in Genesis 30:37, where it describes rods that Jacob stripped.
לוּז n.[m.] almond-tree, almond-wood;—Gn 30:37 of rods stripped by Jacob.
ref
H3869 לוּז almond-tree, almond-wood
3869 luwz looz
probably of foreign origin; some kind of nut-tree, perhaps
the almond:--hazel.
לוּז (luz) — almond.
almond tree, almond wood
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
a'-mund: (1) shaqedh, Ge 43:11; Nu 17:8, etc. The word shaked comes from a Hebrew root meaning to "watch" or "wait." In Jer 1:11,12 there is a play on the word, "And I said, I see a rod of an almond-tree (shaqedh). Then said Yahweh unto me, Thou hast well seen: for I will watch (shoqedh) over my word to perform it." (2) luz; the King James Version hazel, Ge 30:37; lauz is the modern Arabic name for "almond"--Luz was the old name of BETHEL (which see).
1. Almond Tree:
The almond tree is mentioned in Ec 12:5, where in the description of old age it says "the almond-tree shall blossom." The reference is probably to the white…
Almond
A native of Syria and Palestine. In form, blossoms, and fruit it resembles the peach tree. Its blossoms are of a very pale pink colour, and appear before its leaves. Its Hebrew name, shaked, signifying “wakeful, hastening,” is given to it on account of its putting forth its blossoms so early, generally in February, and sometimes even in January. In Eccl. 12:5, it is referred to as illustrative, probably, of the haste with which old age comes. There are others, however, who still contend for the old interpretation here. “The almond tree bears its blossoms in the midst of winter, on a naked, leafless stem, and these blossoms (reddish or flesh-coloured in the beginning) seem at the time of their fall exactly like white snow-flakes. In this way the almond blossom is a very fitting symbol of old age, with its silvery hair and its…
עַרְמוֹן (armown) refers to a plane tree, specifically noted for being stripped of its bark. The entries suggest it may also relate to a chestnut tree, but the primary focus is on the plane tree itself.
עַרְמוֹן n.[m.] plane-tree (as stripped of bark)
base
H6196 עַרְמוֹן plane-tree (as stripped of bark)
6196 `armown ar-mone'
probably from 6191; the plane tree (from its smooth and shed
bark):--chestnut tree.
see HEBREW for 06191
עַרְמוֹן (ar.mon) — plane tree.
1) plane-tree
1a) as stripped of bark
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
פָּצַל (patsal) is a Hebrew verb that means 'to peel.' It is classified as a primitive root and is specifically noted in the Piel stem, which often indicates an intensive action. The entries consistently emphasize this single meaning without any significant disagreement among the lexicons.
[פָּצַל] vb. Pi. peel
base
H6478 [פָּצַל] Pi. peel
6478 patsal paw-tsal'
a primitive root; to peel:--pill.
פָּצַל (pa.tsal) — to peel.
(Piel) to peel
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
הֶן (hen) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine plural
HRd/Sp3fp — Preposition · suffixHRd/Sp3fp
פִּצְלָה (ptsalah) refers to a peeled spot or stripe, derived from a related term. The word is used in the plural form in Genesis 30:37. Its meanings consistently emphasize the idea of a stripe or a peeled area.
[פִּצְלָה] n.f.pl. peeled spot or stripe;—pl. Gn 30:37
ref
H6479 [פִּצְלָה] peeled spot or stripe
6479 ptsalah pets-aw-law'
from 6478; a peeling:--strake.
see HEBREW for 06478
פִּצְלָה (pe.tsa.lah) — stripe.
stripe, peeled spot or stripe or strip
N-fp — Noun common · feminine plural absoluteHNcfpa
לָבָן (lavan) means 'white' in Hebrew. It is derived from the root word לָבַן (lavan), which also conveys the same meaning. The term is used in contexts such as Genesis 49:12, where it describes color.
לָבָן adj. white
base
H3836 לָבָן white
3836 laban law-bawn'
or (Gen. 49:12) laben {law-bane'}; from 3835; white:--white.
see HEBREW for 03835
לָבָן (la.van) — white.
white
Art | Adj — Art · AdjHAafpa
hwit.
See COLORS.
White
A symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment “white as the light” (Matt. 17:2, etc.).
→ See COLOR
מַחְשֹׂף (machsoph) refers to a process of exposing or stripping, particularly noted in the context of peeling bark. It is derived from a root meaning to make appear. The term appears in the construct form in Genesis 30:37.
מַחְשֹׂף n.m. a laying bare, stripping—only cstr. Gn 30:37 (J)
ref
H4286 מַחְשֹׂף a laying bare, stripping
4286 machsoph makh-sofe'
from 2834; a peeling:--made appear.
see HEBREW for 02834
מַחְשֹׂף (mach.soph) — exposing.
1) a stripping, a laying bare
1a) of bark
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לָבָן (lavan) means 'white' in Hebrew. It is derived from the root word לָבַן (lavan), which also conveys the same meaning. The term is used in contexts such as Genesis 49:12, where it describes color.
לָבָן adj. white
base
H3836 לָבָן white
3836 laban law-bawn'
or (Gen. 49:12) laben {law-bane'}; from 3835; white:--white.
see HEBREW for 03835
לָבָן (la.van) — white.
white
HTd/Aamsa — ParticleHTd/Aamsa
wood.
See BOTANY; FOREST; TREES.
Wood
See FOREST.
[FOREST]
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
HTr — ParticleHTr
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מַקֵּל (maqqel) refers to a rod or staff, often associated with travel or divination. It can denote a stick or branch, as well as a tool used by Jacob in breeding his flocks. The word is derived from an unused root that suggests the idea of germination, indicating a connection to growth.
מַקֵּל n.m. rod, staff
branch of tree as rod, stick, used by Jacob in breeding his flocks
staff, used in journeying
wand of diviner
base
H4731 מַקֵּל rod, staff . branch of tree as rod, stick, used by Jacob in breeding his flocks
. staff, used in journeying
. wand of diviner
4731 maqqel mak-kale;
or (feminine) maqqlah {mak-kel-aw'}; from an unused root
meaning apparently to germinate; a shoot, i.e. stick (with
leaves on, or for walking, striking, guiding,
divining):--rod, ((hand- ))staff.
מַקֵּל (maq.qel) — rod.
1) rod, staff
1a) rod, stick
1b) staff (in travel)
1c) wand (of diviner)
Art | N-mp — Particle · noun common feminine plural absoluteHTd/Ncfpa