Genesis 30:4 — Word Study
WLCוַתִּתֶּן־ ל֛וֹ אֶת־ בִּלְהָ֥ה שִׁפְחָתָ֖הּ לְאִשָּׁ֑ה וַיָּבֹ֥א אֵלֶ֖יהָ יַעֲקֹֽב׃
BSASo Rachel gavenâthan▸ [handed over, entrusted] [Jacob]ʼêth her servantshiphchâh [maidservant, female slave] BilhahBilhâh as a wifeʼishshâh [woman, companion] and [he]Yaʻăqôb slept withbôwʼ▸ [went in, had intimate relations] herʼêl [in a marital relationship, as his wife]
| Greek | English | Parsing |
|---|---|---|
| וַתִּתֶּן־ | and she gave | Verb, Qal, sequential imperfect third person feminine singular |
| ל֛וֹ | to him | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| בִּלְהָ֥ה | Bilhah | Noun proper feminine |
| שִׁפְחָתָ֖הּ | maidservant her | Noun common feminine singular construct, suffix |
| לְאִשָּׁ֑ה | to a wife | Preposition, noun common feminine singular absolute |
| וַיָּבֹ֥א | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלֶ֖יהָ | into her | Preposition, suffix |
| יַעֲקֹֽב׃ | Jacob | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Rachel gave Jacob her servant Bilhah as a wife, and he slept with her, |
| KJV | And she gave him Bilhah her handmaid to wife: and Jacob went in unto her. |
| ASV | And she gave him Bilhah her handmaid to wife: and Jacob went in unto her. |
| YLT | and she giveth to him Bilhah her maid-servant for a wife, and Jacob goeth in unto her; |
| WEB | She gave him Bilhah her servant as wife, and Jacob went in to her. |
| BBE | So she gave him her servant Bilhah as a wife, and Jacob went in to her. |
Where they part company is שִׁפְחָתָ֖הּ — see How Translations Differ.
The sentence has a main clause followed by a series of phrases that elaborate on the actions and relationships involved.
3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
subjectיַעֲקֹב
verbנָתַן
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 30:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Birth of Jacob's Sonsgenerated
Genesis 30:4 describes how Rachel, desiring children, gives her maidservant Bilhah to Jacob as a wife. This act reflects the cultural practices of the time, where a woman could have a servant bear children on her behalf. The narrative continues with the birth of Jacob's sons through Bilhah, illustrating the complex family dynamics in Jacob's household.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 16:3 | So after he had lived in Canaan for ten years, his wife Sarai took her Egyptian maidservant Hagar and gave her to Abram to be his wife. |
| 2 | Genesis 21:10 | and she said to Abraham, “Expel the slave woman and her son, for the slave woman’s son will never share in the inheritance with my son Isaac!” |
| 3 | Genesis 22:24 | Moreover, Nahor’s concubine, whose name was Reumah, bore Tebah, Gaham, Tahash, and Maacah. |
| 4 | Genesis 25:1–6 | Now Abraham had taken another wife, named Keturah, |
| 5 | Genesis 33:2 | He put the maidservants and their children in front, Leah and her children next, and Rachel and Joseph at the rear. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שִׁפְחָתָ֖הּ, shif.cha.Tahgenerated
The word שִׁפְחָה (shifchah) refers to a maidservant or female slave, highlighting a position of servitude within a household. This term indicates a lowly status and is often used in contexts of humility or respect. In this verse, it shows Rachel's reliance on Bilhah to fulfill her desire for children.
The suffix הּ indicates possession, meaning 'her maidservant.' This construction emphasizes the relationship between Rachel and Bilhah, as well as the cultural practice of using maidservants for childbearing.
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 finite verbs in the verse are תִּתֶּן, she gave, and יָּבֹ֥א, he went. The first verb introduces the action of Rachel giving Bilhah to Jacob, while the second verb describes Jacob's subsequent action of going into her.
The structure emphasizes Rachel's agency in the decision and Jacob's compliance, reflecting the social norms of the time regarding marriage and family.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἔδωκεν (edōken) for תִּתֶּן, emphasizing the act of giving. This choice aligns with the Hebrew meaning but also highlights the significance of the transfer of Bilhah as a wife.
The use of εἰσῆλθεν (eisēlthen) for יָּבֹ֥א indicates the physical action of entering, which is consistent with the Hebrew context of intimacy in marriage.
In plain words — the whole versegenerated
Genesis 30:4 tells us that Rachel, wanting children, gave her maidservant Bilhah to Jacob as a wife. Jacob then had relations with Bilhah, which was a common practice at that time for women who could not bear children themselves. This event is part of the larger story of Jacob's family and the birth of his sons.
Frequently Asked Questionsgenerated
Rachel gave Bilhah to Jacob because she was unable to bear children herself and wanted to build a family through her maidservant.
The term 'maidservant' indicates a woman in a position of servitude, often used to bear children for her mistress, reflecting the customs of the time.
This verse shows the complexities of Jacob's family, where Rachel's desire for children leads her to use Bilhah as a surrogate, highlighting the cultural practices surrounding marriage and childbearing.
Rachel's actions reflect the societal norms of her time regarding family and lineage, showing how women navigated their roles within those constraints.
Reflection Questionsgenerated
- What does this passage teach us about the cultural practices surrounding family in ancient times?
- How can we understand Rachel's feelings and motivations in this story?
- What parallels can we draw between Rachel's situation and modern discussions about family and parenthood?
- In what ways can we apply the lessons from this narrative to our own lives and relationships?
The early church on this verse — how the Fathers read it
Ephrem the Syrian comments on this passage, discussing Jacob's choice to take Bilhah to avoid Rachel's distress over childlessness.
So, lest she nag him, asking him every day for children, Jacob, who was sent from his parents to take a daughter of Laban, agreed to take the foreign woman.Early Church Fathers on Genesis 30 →
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Genesis 30:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd she gave him Bilhah her handmaid,.... To be enjoyed as a wife, though she was no other than a concubine; yet such were sometimes called wives, and were secondary ones, and were under the proper
Read John Gill on Genesis 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd she gave him Bilhah her handmaid to wife: and Jacob went in unto her. She gave him Bilhah her handmaid to wife.
Read Robert Jamieson on Genesis 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 30:4 And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.Ver. 4. And Jacob went in unto her.] Merely to please his wife, he yielded to that which he could not but disallow as evil. Heed must be taken that the hen crow not, that the wife rule not. This γυναικοκρατεια was a part of Jacob’ s punishment.
Read John Trapp 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
So Rachel gave Jacob her servant Bilhah as a wife, and he slept with her,
She gave him Bilhah her servant as wife, and Jacob went in to her.
So Rachel gave Jacob her servant Bilhah as a wife, and he slept with her,
So Rachel gave him her servant Bilhah as a wife, and Jacob had marital relations with her.
Tyndale line
And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.
And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.
And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.
And she gave him Bilhah, her handmaid, for a wife: and Jacob went in to her.
Then shee gaue him Bilhah her mayde to wife, and Iaakob went in to her.
Strictly literal
And she gave him Bilhah her maidservant as wife, and Jacob went in to her.
and she giveth to him Bilhah her maid-servant for a wife, and Jacob goeth in unto her;
and she gives Bilhah her maidservant to him for a wife, and Jacob goes in to her;
And she gave him Bilhah her handmaid for wife, and Jacob went in unto her.
So she gave him her servant Bilhah as a wife, and Jacob slept with her.
From the Latin
And she gave him Bala in marriage: who,
Simplified
She gave her personal maid Bilhah to him as a wife and Jacob slept with her.
So she gave him her servant Bilhah as a wife, and Jacob went in to her.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "וַתִּתֶּן־ ל֛וֹ אֶת־ בִּלְהָ֥ה שִׁפְחָתָ֖הּ לְאִשָּׁ֑ה וַיָּבֹ֥א אֵלֶ֖יהָ יַעֲקֹֽב׃" The Septuagint closely aligns with this text, as 8 of the 9 words match, though the word order and articles differ due to the nature of the Greek translation. The Samaritan Pentateuch agrees with the Masoretic Text word for word, confirming the same content without variation. Therefore, both the Septuagint and the Samaritan Pentateuch support the Masoretic Text in this verse, with no significant differences in meaning or content among the witnesses.]}
וַתִּתֶּן־ ל֛וֹ אֶת־ בִּלְהָ֥ה שִׁפְחָתָ֖הּ לְאִשָּׁ֑ה וַיָּבֹ֥א אֵלֶ֖יהָ יַעֲקֹֽב׃
8 of the 9 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.
ותתן לו את בלהה שׁפחתה לאשׁה ויבא אליה יעקב
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 30:4
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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)
DirObjM — ParticleHTo
בִּלְהָה (bilhah) refers to both a woman and a place. As a person, she is Rachel's handmaid and Jacob's concubine, mothering Dan and Naphtali. The name may mean 'troubled.' Additionally, it denotes a city in Simeon, mentioned in 1 Chronicles 4:29.
בִּלְהָה n.pr.f. (etym. dub.) handmaid of Rachel, concubine of Jacob
base
בִּלְהָה n.pr.loc. a city of Simeon 1 Ch 4:29
ref
H1090a בִּלְהָה mandmaid of Rachel, concubine of Jacob H1090b בִּלְהָה a city of Simeon
1090 Bilhah bil-haw'
from 1089; timid; Bilhah, the name of one of Jacob's
concubines; also of a place in Palestine:--Bilhah.
see HEBREW for 01089
בִּלְהָה (bil.hah) — Bilhah.
A woman living at the time of the Patriarchs, first mentioned at Gen.29.29; married to Israel (H3478);
mother of: Dan (H1835H) and Naphtali (H5321)
§ Bilhah = "troubled"
Rachel's handmaid whom she gave to Jacob as a concubine, mother to two of Jacob's children, Dan and Naphtali
בִּלְהָה (bil.hah) — Bilhah.
§ Bilhah = "troubled"
n prloc
a city in Simeon
N-proper — Noun proper feminineHNpf
Bilhah
Faltering; bashful, Rachel’s handmaid, whom she gave to Jacob (Gen. 29:29). She was the mother of Dan and Naphtali (Gen. 30:3-8). Reuben was cursed by his father for committing adultry with her (35:22; 49:4). He was deprived of the birth-right, which was given to the sons of Joseph.
(timid, bashful), handmaid of Rachel, (Genesis 29:29) and concubine of Jacob, to whom she bore Dan and Naphtali. (Genesis 30:3-8; 35:25; 46:25; 1 Chronicles 7:13) (B.C 53.)
The handmaid of Rachel, given by her to her husband Jacob when herself childless, that she might become a mother through her handmaid. Bilhah was the mother of Dan and Naphtali, Ge 30:1- 8.
Bilhan, who is old or confused
שִׁפְחָה (shiphchah) refers to a maid or maid-servant, often indicating a female slave within a household. It derives from a root meaning to spread out, suggesting a role in family or domestic settings. The term can also imply humility in certain contexts, but the primary focus remains on servitude.
שִׁפְחָה n.f. maid, maid-servant
base
H8198 שִׁפְחָה maid, maid-servant
8198 shiphchah shif-khaw'
feminine from an unused root meaning to spread out (as a
family; see 4940); a female slave (as a member of the
household):--(bond-, hand-)maid(-en, -servant), wench,
bondwoman, womanservant.
see HEBREW for 04940
שִׁפְחָה (shiph.chah) — maidservant.
1) maid, maid-servant, slavegirl
1a) maid, maid-servant (as belonging to a mistress)
1b) of address, speaker, humility (fig)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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 | Suff — Preposition · suffixHRd/Sp3fs
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