Genesis 30:7 — Word Study
WLCוַתַּ֣הַר ע֔וֹד וַתֵּ֕לֶד בִּלְהָ֖ה שִׁפְחַ֣ת רָחֵ֑ל בֵּ֥ן שֵׁנִ֖י לְיַעֲקֹֽב׃
BSAAnd Rachel’sRâchêl servantshiphchâh [maidservant, female slave] BilhahBilhâh conceivedhârâh▸ [to become pregnant] againʻôwd [still, once more] and boreyâlad▸ [to give birth, to beget] JacobYaʻăqôb a secondshênîy [again, another] sonbên [male child, descendant]
| Greek | English | Parsing |
|---|---|---|
| וַתַּ֣הַר | and she conceived | Verb, Qal, sequential imperfect third person feminine singular |
| ע֔וֹד | again | Adv |
| וַתֵּ֕לֶד | and she bore | Verb, Qal, sequential imperfect third person feminine singular |
| בִּלְהָ֖ה | Bilhah | Noun proper feminine |
| שִׁפְחַ֣ת | [the] maidservant of | Noun common, feminine singular construct |
| רָחֵ֑ל | Rachel | Noun proper feminine |
| בֵּ֥ן | a son | Noun common, masculine singular absolute |
| שֵׁנִ֖י | second | Adj |
| לְיַעֲקֹֽב׃ | to Jacob | Preposition, noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Rachel’s servant Bilhah conceived again and bore Jacob a second son. |
| KJV | And Bilhah Rachel’s maid conceived again, and bare Jacob a second son. |
| ASV | And Bilhah Rachel’s handmaid conceived again, and bare Jacob a second son. |
| YLT | And Bilhah, Rachel's maid-servant, conceiveth again, and beareth a second son to Jacob, |
| WEB | Bilhah, Rachel’s servant, conceived again, and bore Jacob a second son. |
| BBE | And again Bilhah, Rachel's servant, was with child, and gave birth to a second son. |
Where they part company is שֵׁנִי — see How Translations Differ.
The structure is straightforward, with a main action followed by an adverb and a second action, clearly outlining the sequence of events.
2 commentators on this verse
Gill, Jamieson & more — read them ›
clause
verbהָרָה
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 30:7
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 30:7 describes how Rachel, who was envious of her sister Leah's children, used her maidservant Bilhah to bear children on her behalf. This practice reflects the customs of the time, where a woman could have children through her servant. The narrative continues with Rachel's expressions of joy and the naming of her sons, illustrating the emotional and familial struggles within Jacob's household.
Cross References
The Key Word — שֵׁנִ֖י, she.Nigenerated
The Hebrew word שֵׁנִי (*sheniy*) means 'second' and can also imply 'again' or 'another.' It is an ordinal number indicating position or sequence, derived from a root meaning 'double.' This word emphasizes that Bilhah bore Jacob a second son, marking a continuation of the family's growth.
In this context, it signifies not only the order of birth but also Rachel's ongoing desire for children, highlighting the competitive nature of her relationship with Leah. The use of this term underscores the significance of lineage in biblical narratives.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses second for שֵׁנִי. The KJV and several other versions also use second, maintaining the original meaning.
Where translations differ is in the rendering of שֵׁנִי: while the BSB, KJV, and others use second, versions like the DRA and NETB opt for another, which shifts the focus slightly from order to additional offspring.
Sentence Structuregenerated
The main action is governed by the verb וַתַּ֣הַר, and she conceived, which is followed by an adverbial phrase ע֔וֹד, again, and another verb וַתֵּ֕לֶד, and she bore. This structure shows a sequential unfolding of events in the narrative.
The sentence follows a straightforward order typical in Hebrew prose, where the subject is Bilhah, and the actions of conceiving and bearing are clearly articulated, emphasizing the continuity of Rachel's family line.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb וַתַּ֣הַר is rendered as συνέλαβεν, which means 'she conceived.' This choice reflects a direct translation of the action of becoming pregnant.
The Greek term maintains the focus on the act of conception, similar to the Hebrew, but the Greek word choice can also carry connotations of partnership in the act, as it is often used in contexts involving relationships.
In plain words — the whole versegenerated
Genesis 30:7 tells us that Rachel's servant Bilhah conceived again and bore Jacob a second son. This shows the dynamics of Rachel's desire for children and the role of her maidservant in fulfilling that wish.
Frequently Asked Questionsgenerated
It signifies Rachel's ongoing struggle with infertility and her reliance on Bilhah to build her family.
This was a common practice in ancient times, allowing women without children to have offspring through their servants.
The naming of the sons reflects the emotions and circumstances surrounding their births, often expressing the mother's feelings.
It highlights the competition between Rachel and Leah for Jacob's affection and the complexities of their family dynamics.
Reflection Questionsgenerated
- What does this story teach us about the importance of family and lineage in biblical times?
- How can we understand the emotional struggles of Rachel in her desire for children?
- In what ways do the actions of Bilhah reflect the cultural practices of the time?
- What can we learn from the relationships between Rachel, Leah, and their maidservants?
The early church on this verse — how the Fathers read it
The verse has been referenced by early commentators. Jerome discusses the significance of Rachel's actions and her expressions of joy in the context of her family struggles.
And she conceived again, and bore a son. And Rachel said, God has judged me, and has also heard my voice, and has given me a son. Therefore she called his name Naphtali.Early Church Fathers on Genesis 30 →
Commentators on this verse — 2 expositors, verse by verse
Each of these wrote on Genesis 30:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Bilhah, Rachel's maid, conceived again,.... Soon after the birth of her first child: and bare Jacob a second son; this was his sixth son, but the second by Bilhah.
Read John Gill on Genesis 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Bilhah Rachel's maid conceived again, and bare Jacob a second son. No JFB commentary on this verse.
Read Robert Jamieson 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
And Rachel’s servant Bilhah conceived again and bore Jacob a second son.
Bilhah, Rachel’s servant, conceived again, and bore Jacob a second son.
And Rachel’s servant Bilhah conceived again and bore Jacob a second son.
Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son.
Tyndale line
And Bilhah Rachel’s maid conceived again, and bare Jacob a second son.
And Bilhah Rachel’s handmaid conceived again, and bare Jacob a second son.
And Bilhah Rachel’s handmaid conceived again, and bare Jacob a second son.
And Bilhah, Rachel's maid, conceived again, and bore Jacob a second son.
And Bilhah Rahels maide coceiued againe, and bare Iaakob the second sonne.
Strictly literal
And Bilhah Rachel's maidservant again conceived, and bore Jacob a second son.
And Bilhah, Rachel's maid-servant, conceiveth again, and beareth a second son to Jacob,
And Bilhah, Rachel’s maidservant, conceives again, and bears a second son to Jacob,
And Bilhah, Rachel's maid, conceived again, and bore Jacob a second son.
Bilhah, Rachel's servant, conceived again and bore Jacob a second son.
From the Latin
And again Bala conceived and bore another,
Simplified
Rachel's personal maid Bilhah became pregnant again and had a second son for Jacob.
And again Bilhah, Rachel's servant, was with child, and gave birth to a second son.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree word for word on this verse, indicating consistency in the transmission of this narrative. The Septuagint also matches the Hebrew closely, preserving the meaning and order of the original text.
וַתַּ֣הַר ע֔וֹד וַתֵּ֕לֶד בִּלְהָ֖ה שִׁפְחַ֣ת רָחֵ֑ל בֵּ֥ן שֵׁנִ֖י לְיַעֲקֹֽב׃
9 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.
ותהר עוד ותלד בלהה שׁפחת רחל בן שׁני ליעקב
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 30:7
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 הָרָה (*harah*) primarily means to conceive or become pregnant, as noted in various lexicons. It can refer to both literal and figurative conception, and includes nuances such as bearing a child or devising something. The entries also indicate different grammatical forms, including Qal, Pual, and Poel, which reflect various aspects of the root meaning.
הָרָה vb. conceive, become pregnant
Qal
lit. conceive, become pregnant
metaph.
Pu. a man hath been conceived
Po. conceive, contrive, devise
base
H2029 הָרָה conceive, become pregnant
2029 harah haw-raw'
a primitive root; to be (or become) pregnant, conceive
(literally or figuratively):--been, be with child, conceive,
progenitor.
הָרָה (ha.rah) — to conceive.
1) to conceive, become pregnant, bear, be with child, be conceived, progenitor
1a)(Qal) to conceive, become pregnant
1b) (Pual) to be conceived
1c) (Poel) to conceive, contrive, devise
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
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)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
bor: According to the Book of the Covenant (Ex 20:20-23:33) a slave whom his master had purchased was to be released after six years. Should he choose to remain in his master's service a religious ceremony was necessary to ratify his decision. "Then his master shall bring him unto God" (better than "unto the judges" of the King James Version), "and shall bring him to the door, or unto the doorpost; and his master shall bore his ear through with an awl" (Ex 21:6). It is highly improbable that "unto God" means "to a sanctuary"; for there was no special reason for performing this ceremony near the door of a sanctuary. On the other hand the entrance to a private house was a sacred spot. According to primitive thinking near the door dwelt the household gods whose function it was to…
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 — Noun common · feminine singular constructHNcfsc
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…
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…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular absoluteHNcmsa
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Adj — AdjHAomsa
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
Prep | N-proper — Preposition · noun proper masculineHR/Npm
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