Genesis 31:19 — Word Study
WLCוְלָבָ֣ן הָלַ֔ךְ לִגְזֹ֖ז אֶת־ צֹאנ֑וֹ וַתִּגְנֹ֣ב רָחֵ֔ל אֶת־ הַתְּרָפִ֖ים אֲשֶׁ֥ר לְאָבִֽיהָ׃
BSA◂Now while LabanLâbân [was gone to] was outhâlak■ shearinggazâz [cutting, clipping] his sheeptsôʼn [flock, goats] RachelRâchêl [the mother of Joseph and Benjamin] stolegânab▸ [secretly took, deceived to obtain] her father’sʼâb [parent, ancestor] household idolstᵉrâphîym [teraphim, images, family gods]
| Greek | English | Parsing |
|---|---|---|
| וְלָבָ֣ן | and Laban | Conjunction, noun proper masculine |
| הָלַ֔ךְ | he had gone | Verb, Qal, perfect third person masculine singular |
| לִגְזֹ֖ז | to shear | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| צֹאנ֑וֹ | sheep his | Noun common both singular construct, suffix |
| וַתִּגְנֹ֣ב | and she stole | Verb, Qal, sequential imperfect third person feminine singular |
| רָחֵ֔ל | Rachel | Noun proper feminine |
| אֶת־ | the object marker | Particle |
| הַתְּרָפִ֖ים | the teraphim | Particle, noun common masculine plural absolute |
| אֲשֶׁ֥ר | which | Particle |
| לְאָבִֽיהָ׃ | [belonged] to father her | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now while Laban was out shearing his sheep, Rachel stole her father’s household idols. |
| KJV | And Laban went to shear his sheep: and Rachel had stolen the images that were her father’s. |
| ASV | Now Laban was gone to shear his sheep: and Rachel stole the teraphim that were her father’s. |
| YLT | And Laban hath gone to shear his flock, and Rachel stealeth the teraphim which her father hath; |
| WEB | Now Laban had gone to shear his sheep; and Rachel stole the teraphim that were her father’s. |
| BBE | Now Laban had gone to see to the cutting of the wool of his sheep; so Rachel secretly took the images of the gods of her father's house. |
Where they part company is in the interpretation of תְּרָפִים — see How Translations Differ.
The sentence structure shows a main clause followed by subordinate phrases that clarify the actions of both Laban and Rachel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלָבָן
verbהָלַךְ
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 31:19
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 Departure from Labangenerated
Genesis 31:19 describes a pivotal moment when Rachel, while her father Laban is occupied with shearing sheep, takes his household idols. This act signifies a complex interplay of familial ties and the rejection of her father's idolatry as Jacob prepares to leave for Canaan. The surrounding verses illustrate Jacob's cunning and the tension in his relationship with Laban, culminating in Rachel's secretive theft, which adds to the narrative's dramatic tension.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:30–32 | Now you have gone off because you long for your father’s house. But why have you stolen my gods?” |
| 2 | Genesis 35:2 | So Jacob told his household and all who were with him, “Get rid of the foreign gods that are among you. Purify yourselves and change your garments. |
| 3 | Joshua 24:2 | And Joshua said to all the people, “This is what the LORD, the God of Israel, says: ‘Long ago your fathers, including Terah the father of Abraham and Nahor, lived beyond the Euphrates and worshiped other gods. |
| 4 | Judges 17:4–5 | So he returned the silver to his mother, and she took two hundred shekels of silver and gave them to a silversmith, who made them into a graven image and a molten idol. And they were placed in the house of Micah. |
| 5 | Judges 18:14–24 | Then the five men who had gone to spy out the land of Laish said to their brothers, “Did you know that one of these houses has an ephod, household gods, a graven image, and a molten idol? Now think about what you should do.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — תְּרָפִים, ha.te.ra.Fimgenerated
The word תְּרָפִים (teraphim) refers to household idols or images used in worship, often associated with family and ancestral reverence. It is a plural noun, indicating multiple idols, and is linked to practices of idolatry in ancient Israel.
In this verse, Rachel's act of stealing the teraphim reflects a deeper conflict between her loyalty to her husband Jacob and her ties to her father's household, illustrating the complexities of faith and family dynamics in the biblical narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is הָלַךְ (he had gone), which governs the actions of Laban. The structure includes a prepositional phrase indicating Laban's activity, followed by the subject and the actions performed by Rachel.
The sentence emphasizes Laban's absence while highlighting Rachel's secretive action, creating a contrast between her father's labor and her own deceit.
Septuagint Backgroundgenerated
In the Septuagint, the term used for תְּרָפִים is εἴδωλα (eidola), which translates to 'idols.' This choice suggests a broader interpretation of the objects as mere idols, emphasizing their role in idolatry rather than familial significance.
The translation reflects a common understanding of teraphim as objects of worship rather than simply family relics, aligning with the LXX's focus on idolatrous practices.
In plain words — the whole versegenerated
Genesis 31:19 tells us that while Laban was busy shearing sheep, Rachel secretly took her father's household idols. This action shows her loyalty to Jacob and her rejection of her father's idolatry. The story reveals the tension in Jacob's family as they prepare to leave Laban behind.
Frequently Asked Questionsgenerated
Teraphim are household idols or images used in worship, often associated with family and ancestral reverence.
Rachel's theft of the teraphim may indicate her rejection of her father's idolatry and a desire to assert her loyalty to Jacob.
Laban is depicted as preoccupied with his sheep, highlighting his role as a shepherd but also his lack of awareness of Rachel's actions.
Rachel's theft adds to the tension of Jacob's departure from Laban, illustrating the complexities of family loyalty and idolatry in their journey.
Reflection Questionsgenerated
- What does Rachel's action reveal about her character and her relationship with her father?
- How might this story reflect the tension between faithfulness to family and faithfulness to God?
- In what ways do we see similar conflicts of loyalty in our own lives today?
- What can we learn about the consequences of deceit from Rachel's actions?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and John Chrysostom discuss the significance of Rachel's theft, emphasizing its implications for understanding idolatry and family loyalty.
And Rachel stole her father's idols. Where we now read idols, it is written in Hebrew Theraphim, which Aquila interprets as μορφώματα, that is, figures or images.Early Church Fathers on Genesis 31 →
This was included not by chance but for us to know how they still clung to their ancestral habits and showed great devotion to the household gods.Early Church Fathers on Genesis 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 31:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Laban went to shear his sheep,.... Which were under the care of his sons, and were three days' distance from Jacob's flocks; this gave Jacob a fair opportunity to depart with his family and
Read John Gill on Genesis 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Laban went to shear his sheep: and Rachel had stolen the images that were her father's.
Read Robert Jamieson on Genesis 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleQuest. 1. What were those teraphim or images? Answ. They were images made in the shape of men, ,16, which the Gentiles worshipped as subordinate gods, ,32, to which they committed the protection of their families, , which they used to consult about secret or future things, and from which they received answers about them, . Of these see more 18:14,17, &c.; . And these idols Laban worshipped together with the true God. Quest. 2. Why did Rachel steal them? Answ. Partly, lest her father by consulting them should discover their flight, and the course which they took; and partly, because she seemed yet to retain a superstitious conceit of them, as may be gathered from . Others, because they were…
Read Matthew Poole on Genesis 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 31:19 And Laban went to shear his sheep: and Rachel had stolen the images that [were] her father’ s.Ver. 19. Rachel had stolen the images.] She was somewhat tackt with her father’ s superstition, though somewhat reclaimed. "Little children, keep yourselves from idols". Nothing so natural to us as image worship. Nothing so retained by us, when once entertained. After all that airing in the wilderness, Micah’ s mother smells of Egypt, and hath her molten and graven gods. Rachel also had her idols a long time after this. The devil is ειδωλοχαρης, saith Synesius; and so he would have us. Fence we therefore ourselves and ours against this abomination: the itch of it, once got, is hardly…
Read John Trapp on Genesis 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Laban went to shear his sheep.—The sheep-shearing was a joyous time, when the hard toil of the shearers was relieved by feasting . Laban’s flocks, apparently, were also at some distance from Haran, and his sons and men-servants would all be with him, busily occupied in the work. Apparently, too, Laban’s wealth was not seriously diminished, though it had not of late increased; and his repeated change of the hire proves that he was quite able to take care of himself. But why was not Jacob present, as he had chief charge of Laban’s flocks? Possibly, he was expected there, and was missed; but, more probably, as the result of the growing estrangement between them, caused by the too rapid…
Read Charles John Ellicott on Genesis 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Laban went to shear his sheep] Laban had gone; and this was a favourable time not only to take his images, but to return to Canaan without being perceived. Rachel had stolen the images] תרפים teraphim. What the teraphim were is utterly unknown. In Genesis 31:30 they are termed אלהי elohai, gods; and to some it appears very likely that they were a sort of images devoted to superstitious purposes, not considered as gods, but as representatives of certain Divine attributes, Dr. Shuckford supposes them to be a sort of tiles, on which the names or figures of their ancestors were engraven. Theodoret, in his 89th question, calls them idols; and says that Rachel, who was a type of the…
Read AdamClarke on Genesis 31 →CambridgeThe Cambridge Bible for Schools and Colleges19. gone to shear his sheep] Jacob selected, as an opportune moment for flight, Laban’s absence from home and attendance at the important festival of sheep-shearing. Among shepherds this was an occasion of feasting, which lasted several days. Cf. 1 Samuel 25:2; 1 Samuel 25:7; 1 Samuel 25:11; 2 Samuel 13:23. Jacob, by seizing this opportunity, is able to get clear away, cross the Euphrates, and start homewards. the teraphim] The teraphim were the household gods, like the Latin Penates, sometimes small in size, as would appear from this verse and Genesis 31:30; Genesis 31:34; but sometimes, as is to be inferred from 1 Samuel 19:13, large enough to be shaped like human figures. Their presence…
Read Cambridge on Genesis 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. Laban went to shear his sheep — This afforded an opportunity for Jacob to effect his escape without trouble or excitement, for he feared forcible opposition from Laban. Genesis 31:31. Had stolen — Or, stole.
Read Daniel Denison Whedon on Genesis 31 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Now while Laban was out shearing his sheep, Rachel stole her father’s household idols.
Now Laban had gone to shear his sheep; and Rachel stole the teraphim that were her father’s.
Now while Laban was out shearing his sheep, Rachel stole her father’s household idols.
While Laban had gone to shear his sheep, Rachel stole the household idols that belonged to her father.
Tyndale line
And Laban went to shear his sheep: and Rachel had stolen the images that were her father’s.
Now Laban was gone to shear his sheep: and Rachel stole the teraphim that were her father’s.
Now Laban was gone to shear his sheep: and Rachel stole the teraphim that were her father’s.
And Laban went to shear his sheep; and Rachel had stolen the images that were her father's.
Whe Laban was gone to shere his sheepe, Then Rahel stole her fathers idoles.
Strictly literal
And Laban had gone to shear his sheep. And Rachel stole the teraphim that [belonged] to her father.
And Laban hath gone to shear his flock, and Rachel stealeth the teraphim which her father hath;
And Laban has gone to shear his flock, and Rachel steals the teraphim which her father has;
And Laban was gone to shear his sheep; and Rachel stole the images that were her father's.
When Laban had gone to shear his sheep, Rachel stole her father's household gods.
From the Latin
At that time Laban was gone to shear his sheep, and Rachel stole away her father’s idols.
Simplified
While Laban was away from home shearing his sheep, Rachel stole the household idols that belonged to her father.
Now Laban had gone to see to the cutting of the wool of his sheep; so Rachel secretly took the images of the gods of her father's house.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with the Samaritan Pentateuch differing by using the word גוז (to shear) instead of גָּזַז (to shear). This indicates a slight variation in the narrative but retains the overall meaning.
וְלָבָ֣ן הָלַ֔ךְ לִגְזֹ֖ז אֶת־ צֹאנ֑וֹ וַתִּגְנֹ֣ב רָחֵ֔ל אֶת־ הַתְּרָפִ֖ים אֲשֶׁ֥ר לְאָבִֽיהָ׃
8 of the 11 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.
ולבן הלך לגוז את צאנו ותגנב רחל את התרפים אשׁר לאביה
1 word differs from the Masoretic Text: גוז (shear)
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 31:19
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.
לָבָן (la.van) refers to Laban, a figure from the Patriarchal narratives, specifically the son of Bethuel and brother of Rebekah, who is the father-in-law of Jacob. The term also denotes a location associated with the Israelites' desert journey. The name Laban means 'white' and appears in contexts relating to both a person and a geographical site.
לָבָן 54 n.pr.m. son of Bethuel, brother of Rebekah, and father-in-law of Jacob
base
לָבָן n.pr.loc. connected with desert-journey of Israelites Dt 1:1
ref
H3837a לָבָן son of Bethuel, brother of Rebekah, and father-in-law of Jacob H3837b לָבָן connected with desert-journey of Israelites
3837 Laban law-bawn'
the same as 3836; Laban, a Mesopotamian; also a place in the
Desert:--Laban.
see HEBREW for 03836
לָבָן (la.van) — Laban.
A man living at the time of the Patriarchs, first mentioned at Gen.24.29;
son of: Bethuel (H1328A);
brother of: Rebekah (H7259);
father of: Rachel (H7354) and Leah (H3812)
§ Laban = "white"
son of Bethuel, brother of Rebekah, and father of Leah and Rachel
לָבָן (la.van) — Laban.
§ Laban = "white"
a wilderness encampment of the Israelites
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
la'-ban: The person named Laban, labhan; (Laban, possibly connected with the root meaning "to be white," from which in Hebrew the adjective meaning "white" has just this form) is first introduced to the reader of Genesis in the story of the wooing of Rebekah (Genesis 24). He belonged to that branch of the family of Terah that was derived from Abraham's brother Nahor and his niece Milcah. The genealogy of this branch is traced in Ge 22:20-24; but, true to its purpose and the place it occupies in the book, this genealogy brings the family down to Rebekah, and there stops without mentioning Laban. Accordingly, when Rebekah is introduced in the narrative of Genesis 24, she is referred to (24:15,24) in a way that recalls to the reader the genealogy already given; but when her brother Laban is introduced (24:29), he is related to his…
Laban
White. (1.) The son of Bethuel, who was the son of Nahor, Abraham’s brother. He lived at Haran in Mesopotamia. His sister Rebekah was Isaac’s wife (Gen. 24). Jacob, one of the sons of this marriage, fled to the house of Laban, whose daughters Leah and Rachel (ch. 29) he eventually married. (See JACOB.)
(2.) A city in the Arabian desert in the route of the Israelites (Deut. 1:1), probably identical with Libnah (Num. 33:20).
(white). Son of Bethuel, brother of Rebekah and father of Leah and Rachel. (B.C. about 1860-1740.) The elder branch of the family remained at Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it is there that we first meet with Laban, as taking the leading part in the betrothal of his sister Rebekah to her cousin Isaac. (Genesis 24:10,29-60; 27:43; 29:5) The next time Laban appears in the sacred narrative it is as the host of his nephew Jacob at Haran. (Genesis 29:13,14) [JACOB] Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Laban’s dishonest and overreaching practice toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob left him. One…
A rich herdsman of Mesopotamia, son of Bethuel, and grandson of Mahor, Abraham’s brother, Ge 24:28-31. His character is shown in the gladness with which he gave his sister Rebekah in marriage to the only son of his rich uncle, Abraham, Ge 24:30,50; and in his deceitful and exacting treatment of Jacob his nephew and son-inlaw, against which Jacob defended himself by cunning as well as fidelity. When the prosperity of the one family and the jealousy of the other rendered peace impossible, Jacob, at the command of God, secretly departed, to go to Canaan. Laban pursued him; but being warned by God to do him no harm, returned home after making a treaty of peace. He seems to have known and worshipped God, Ge 24:50 30:27 31:53; but…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
גָּזַז (gazaz) means to shear or cut off, particularly in reference to sheep. It can also imply destruction, especially in the context of enemies, as noted in the entries. The word has forms in both the Qal and Niphal stems, indicating active shearing and a passive state of being cut off.
[גָּזַז] vb. shear
Qal shear sheep
Niph. be cut off (= destroyed) of Assyrians
base
H1494 [גָּזַז] shear .shear sheep
. be cut off (= destroyed) of Assyrians
1494 gazaz gaw-zaz'
a primitive root (akin to 1468); to cut off; specifically to
shear a flock or shave the hair; figuratively to destroy an
enemy:--cut off (down), poll, shave, ((sheep-)) shear(-er).
see HEBREW for 01468
גָּזַז (ga.zaz) — to shear.
1) to shear, mow
1a) (Qal)
1a1) to shear
1a2) shearer (participle)
1b) (Niphal) to be cut off, be destroyed
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
sher.
See SHEEP; SHEEP TENDING.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
גָּנַב (ganab) is a Hebrew verb meaning to steal. It encompasses various forms, including stealing, being stolen, and going by stealth. The entries indicate its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, which cover both the act of stealing and the state of being stolen.
[גָּנַב] vb. steal
Qal steal
Niph. be stolen
Pi. steal away (trans.)
Pu. be stolen away
Hithp. go by stealth, syeal away
base
H1589 גָּנַב steal
1589 ganab gaw-nab'
a primitive root; to thieve (literally or figuratively); by
implication, to deceive:--carry away, X indeed, secretly
bring, steal (away), get by stealth.
גָּנַב (ga.nav) — to steal.
1) to steal, steal away, carry away
1a) (Qal) to steal
1b) (Niphal) to be stolen
1c) (Piel) to steal away
1d)(Pual) to be stolen away, be brought by stealth
1e) (Hithpael) to go by stealth, steal away
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
רָחֵל (Rachel) refers to the daughter of Laban and wife of Jacob, known for being the mother of Joseph and Benjamin. The name is associated with the meaning 'ewe.' She is first mentioned in Genesis 29:6. There are no significant disagreements among the lexicons regarding her identity or familial connections.
רָחֵל 47 n.pr.f. Rachel, daughter of Laban and wife of Jacob
base
H7354 רָחֵל Rachel, daughter of Laban and wife of Jacob
7354 Rachel raw-khale'
the same as 7353; Rachel, a wife of Jacob:--Rachel.
see HEBREW for 07353
רָחֵל (ra.chel) — Rachel.
A woman living at the time of the Patriarchs, first mentioned at Gen.29.6;
daughter of: Laban (H3837A);
sister of: Leah (H3812); married to Israel (H3478);
mother of: Joseph (H3130) and Benjamin (H1144)
Also named: Rhachēl (Ῥαχήλ "Rachel" G4478)
§ Rachel = "ewe"
daughter of Laban, wife of Jacob, and mother of Joseph and Benjamin
N-proper — Noun proper feminineHNpf
ra'-chel (rachel, "ewe"; Rhachel (Ge 29:6; Jer 31:15, the King James Version "Rahel")):
1. Biography:
An ancestress of Israel, wife of Jacob, mother of Joseph and Benjamin. Rachel was the younger daughter of Laban, the Aramean, the brother of Jacob's mother; so Rachel and Jacob were cousins. They met for the first time upon the arrival of Jacob at Haran, when attracted by her beauty he immediately fell in love with her, winning her love by his chivalrous act related in Ge 29:10 ff. According to the custom of the times Jacob contracted with Laban for her possession, agreeing to serve him 7 years as the stipulated price (29:17-20). But when the time had passed, Laban deceived Jacob by giving him Leah instead of Rachel. When Jacob…
Rachel
Ewe, “the daughter”, “the somewhat petulant, peevish, and self-willed though beautiful younger daughter” of Laban, and one of Jacob’s wives (Gen. 29:6, 28). He served Laban fourteen years for her, so deep was Jacob’s affection for her. She was the mother of Joseph (Gen. 30:22-24). Afterwards, on Jacob’s departure from Mesopotamia, she took with her her father’s teraphim (31:34, 35). As they journeyed on from Bethel, Rachel died in giving birth to Benjamin (35:18, 19), and was buried “in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave”. Her sepulchre is still regarded with great veneration by the Jews. Its traditional site is about half a mile from Jerusalem.
(ewe, or sheep), the younger of the daughters of Laban, the wife of Jacob (B.C. 1753) and mother of Joseph and Benjamin. The incidents of her life may be found in Genesis29-33, 35. The story of Jacob and Rachel has always had a peculiar interest. The beauty of Rachel, Jacob’s deep love and long servitude for her, their marriage, and Rachel’s death on giving birth to Benjamin, with Jacob’s grief at her loss, (Genesis 48:7) makes a touching tale. Yet from what is related to us concerning her character there does not seem much to claim any high degree of admiration and esteem. She appears to have shared all the duplicity and falsehood of her family. See, for instance, Rachel’s stealing her father’s images, and the ready dexterity and presence of mind with which she concealed her theft. (
Ewe or sheep, Ru 4:11, the younger sister of Leah, daughter of Laban, and the chosen wife of Jacob, though her sister was favored with more children. Rachel was the mother of Joseph and Benjamin, and died soon after the birth of the latter. See her history in Ge 29:1-35:29. Her sepulchre, half an hour’s walk north of Bethlehem, is shown unto this day, the spot being marked by a Mohammedan wely or tomb, a stone enclosure and a dome. The prophecy, Jer 31:15, representing her as mourning over her posterity, the tribes of Ephraim, Manasseh, and Benjamin, is quoted in Mt 2:18, in reference to the massacre at Bethlehem, in which undoubtedly many of her descendants suffered. It is…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
תְּרָפִים (teraphim) refers to a type of idol or family idol associated with idolatry and divination. It is a plural form derived from a root meaning 'healer.' The entries highlight its use in household worship, indicating that teraphim were objects of reverence.
תְּרָפִים n.m. pl. a kind of idol, obj. of reverence, and means of divination (√ and etymol.-mng. dub.)
base
H8655 תְּרָפִים a kind of idol, obj. of reverence, and means of divination (√ and etymol.-mng. dub.)
8655 traphiym ter-aw-feme'
plural from 7495; a healer; Teraphim (singular or plural) a
family idol:--idols(-atry), images, teraphim.
see HEBREW for 07495
תְּרָפִים (te.ra.phim) — teraphim.
§ 1) idolatry, idols, image(s), teraphim, family idol
1a) a kind of idol used in household shrine or worship
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
ter'-a-fim.
See ASTROLOGY; DIVINATION; IMAGES.
Teraphim
Givers of prosperity, idols in human shape, large or small, analogous to the images of ancestors which were revered by the Romans. In order to deceive the guards sent by Saul to seize David, Michal his wife prepared one of the household teraphim, putting on it the goat’s-hair cap worn by sleepers and invalids, and laid it in a bed, covering it with a mantle. She pointed it out to the soldiers, and alleged that David was confined to his bed by a sudden illness (1 Sam. 19:13-16). Thus she gained time for David’s escape. It seems strange to read of teraphim, images of ancestors, preserved for superstitious purposes, being in the house of David. Probably they had been stealthily brought by Michal from her father’s house. “Perhaps,” says Bishop Wordsworth, “Saul, forsaken by God and possessed by the evil spirit, had resorted to…
This word occurs only in the plural, and denotes images connected with magical rites. The derivation of the name is obscure. In one case -- (1 Samuel 19:13,16) --a single statue seems to be intended by the plural. The teraphim, translated "images" in the Authorized Version, carried away from Laban by Rachel were regarded by Laban as gods, and it would therefore appear that they were used by those who added corrupt practices to the patriarchal religion. Teraphim again are included among Micah’s images. (Judges 17:3-5; 18:17,18,20) Teraphim were consulted for oracular answers by the Israelites, (Zechariah 10:2) comp. Judg 18:5,6;
Small idols or superstitious figures, from the possession, adoration, and consultation of which extraordinary benefits were expected. See margin 2Ki 23.24; Ezekiel 21.21. The Eastern people are still much addicted to this superstition of talismans. The ancient teraphim appear to have been household gods, and their worship was sometimes blended with that of Jehovah, Jud 17:1-13.
They seem in one case to have resembled the human form in shape and size, 1Sa 19:13,16. The images of Rachel, Ge 31:19,30, were teraphim. So Jud 17:5 18:14, 20 Ho 3:4.
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
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs