Genesis 31:27 — Word Study
WLCלָ֤מָּה נַחְבֵּ֙אתָ֙ לִבְרֹ֔חַ וַתִּגְנֹ֖ב אֹתִ֑י וְלֹא־ הִגַּ֣דְתָּ לִּ֔י וָֽאֲשַׁלֵּחֲךָ֛ בְּשִׂמְחָ֥ה וּבְשִׁרִ֖ים בְּתֹ֥ף וּבְכִנּֽוֹר׃
BSAWhymâh did you run awaybârach secretlychâbâʼ■ [secretly and stealthily] and deceivegânab▸ [trick and cheat] meʼêth without evenlôʼ tellingnâgad■ [informing or notifying] I would have sent you awayshâlach▸ [dismissed or released you] with joysimchâh [happiness and gladness] and singingshîyr [music and praise] with tambourinestôph [timbrels and percussion instruments] and harpskinnôwr [lyres and stringed instruments]
| Greek | English | Parsing |
|---|---|---|
| לָ֤מָּה | why? | Preposition, pronoun |
| נַחְבֵּ֙אתָ֙ | did you hide yourself | Verb, Niphal, perfect second person masculine singular |
| לִבְרֹ֔חַ | to flee | Preposition, verb qal infinitive construct common |
| וַתִּגְנֹ֖ב | and did you steal? | Verb, Qal, sequential imperfect second person masculine singular |
| אֹתִ֑י | the object marker me | Particle, suffix |
| וְלֹא־ | and not | Conjunction, particle |
| הִגַּ֣דְתָּ | did you tell? | Verb, Hiphil, perfect second person masculine singular |
| לִּ֔י | to me | Preposition, suffix |
| וָֽאֲשַׁלֵּחֲךָ֛ | and I sent away you | Verb piel sequential imperfect first person common singular, suffix |
| בְּשִׂמְחָ֥ה | with gladness | Preposition, noun common feminine singular absolute |
| וּבְשִׁרִ֖ים | and with songs | Conjunction, preposition, noun common masculine plural absolute |
| בְּתֹ֥ף | with tambourine | Preposition, noun common masculine singular absolute |
| וּבְכִנּֽוֹר׃ | and with harp | Conjunction, preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why did you run away secretly and deceive me, without even telling me? I would have sent you away with joy and singing, with tambourines and harps. |
| KJV | Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? |
| ASV | Wherefore didst thou flee secretly, and steal away from me, and didst not tell me, that I might have sent thee away with mirth and with songs, with tabret and with harp; |
| YLT | Why hast thou hidden thyself to flee, and deceivest me, and hast not declared to me, and I send thee away with joy and with songs, with tabret and with harp, |
| WEB | Why did you flee secretly, and deceive me, and didn’t tell me, that I might have sent you away with mirth and with songs, with tambourine and with harp; |
| BBE | Why did you make a secret of your flight, not giving me word of it, so that I might have sent you away with joy and songs, with melody and music? |
All translations agree on the meaning of נַחְבֵּ֙אתָ֙ as 'did you hide yourself'.
The sentence is structured around Laban's main inquiry, with several subordinate clauses detailing Jacob's actions and Laban's feelings.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbחָבָא
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 31:27
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 — Laban Confronts Jacobgenerated
Genesis 31:27 captures Laban's confrontation with Jacob after his secretive departure. Laban expresses his feelings of betrayal, questioning why Jacob left without informing him, and reflects on how he would have sent him off joyfully. This moment highlights the emotional tension between the two characters, emphasizing themes of trust and communication in relationships.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:3–5 | Then the LORD said to Jacob, “Go back to the land of your fathers and to your kindred, and I will be with you.” |
| 2 | Judges 6:27 | So Gideon took ten of his servants and did as the LORD had told him. But because he was too afraid of his father’s household and the men of the city, he did it by night rather than in the daytime. |
| 3 | Genesis 31:20 | Moreover, Jacob deceived Laban the Aramean by not telling him that he was running away. |
| 4 | Proverbs 26:23–26 | Like glaze covering an earthen vessel are burning lips and a wicked heart. |
| 5 | Genesis 24:59–60 | So they sent their sister Rebekah on her way, along with her nurse and Abraham’s servant and his men. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נַחְבֵּ֙אתָ֙, nach.Be.tagenerated
The verb חָבָא (chaba') means to hide or secrete oneself, often indicating a desire for safety or privacy. In this context, it suggests Jacob's intention to leave without Laban's knowledge, which is perceived as deceitful.
The Niphal form indicates that Jacob hid himself, emphasizing the action's passive nature. This choice of verb underscores the tension in their relationship and the feelings of betrayal Laban experiences.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core meaning of נַחְבֵּ֙אתָ֙ as 'did you hide yourself'.
Sentence Structuregenerated
The main verb is נַחְבֵּ֙אתָ֙, did you hide yourself, which governs the entire sentence. The structure includes a series of clauses that detail Laban's questions and feelings.
The sentence flows from Laban's inquiry about Jacob's actions to his emotional response, creating a layered dialogue that reveals both the practical and emotional stakes of the situation.
Septuagint Backgroundgenerated
The Septuagint translates נַחְבֵּ֙אתָ֙ as κρυφῇ (kryphē), meaning 'secretly'. This choice emphasizes the hidden nature of Jacob's actions, aligning with Laban's feelings of being deceived.
This translation captures the essence of Jacob's stealthy departure, which is central to Laban's complaint.
In plain words — the whole versegenerated
Genesis 31:27 shows Laban asking Jacob why he left secretly and deceived him. Laban expresses that he would have sent Jacob away joyfully with music and celebration if he had known. This highlights the emotional weight of Jacob's departure and Laban's feelings of betrayal.
Frequently Asked Questionsgenerated
Laban feels betrayed and hurt that Jacob left without informing him, which he perceives as a deceitful act.
Laban states he would have sent Jacob away with joy and music, indicating a desire for a celebratory farewell.
Hiding signifies a lack of trust and communication, which are central themes in Laban and Jacob's relationship.
This confrontation encapsulates the tension and complexity of their relationship, highlighting themes of deception, trust, and emotional conflict.
Reflection Questionsgenerated
- How do I handle situations where I feel betrayed or deceived by others?
- What can I learn from Jacob's decision to leave secretly?
- How can I ensure clear communication in my relationships to avoid misunderstandings?
- In what ways can I celebrate the departures of others, even when they may be difficult?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 31:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore didst thou flee away secretly, and steal away from me?.... Intimating as if he should not have been against his departure, if he had but acquainted him with it, and the reasons of it; so
Read John Gill on Genesis 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword? Laban said ... What hast thou done?
Read Robert Jamieson on Genesis 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 31:27 Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?Ver. 27. That I might have sent thee away with mirth.] A likely matter! but it is the hypocrite’ s best now, to say the best. He durst do no other; for God had overawed him, and put his hook into his nostrils. Hypocrites are likened to "bulrushes," which are green and smooth; and he is curious to a miracle, that can find a knot in them; but within is nothing but a useless and spongy pith. Compared they are also to "vipers," that are painted, as it were, without, but poisonful within: they have their…
Read John Trapp on Genesis 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26-30) Laban said . . . —Laban reproaches Jacob, first, for carrying away his daughters secretly, which was an affront to them (Genesis 31:26) and an injury to his own feelings (Genesis 31:28); secondly, he tells him that he should have punished him but for the Divine warning; lastly, he accuses him of stealing his teraphim. Captives . . . —Heb., captives of the sword, women carried off in war as spoil.
Read Charles John Ellicott on Genesis 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. I might have sent thee away with mirth] בשמחה, besimchah, with rejoicing, making a feast or entertainment on the occasion; and with songs, beshirim, odes either in the praise of God, or to commemorate the splendid acts of their ancestors; with tabret, bethoph, the tympanum used in the east to the present day, and there called [Arabic] diff, a thin broad wooden hoop, with parchment extended over one end of it, to which are attached small pieces of brass, tin, c., which make a jingling noise it is held in the air with one hand, and beat on with the fingers of the other. It appears to have been precisely the same with that which is called the tambourine and which is frequently to be…
Read AdamClarke on Genesis 31 →CambridgeThe Cambridge Bible for Schools and Colleges27. steal away from me] Heb. didst steal me; cf. Genesis 31:20. sent thee away] The same word as in Genesis 12:20, “And they brought him on the way.” The suggestion of a musical accompaniment is rhetorical. The “tabret” (tôph) is the “timbrel” or “tambourine.”
Read Cambridge on Genesis 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. I might have sent thee away with mirth — His previous conduct had given no hopes of any such kind treatment, as Jacob freely intimates, when he comes to respond.
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
Why did you run away secretly and deceive me, without even telling me? I would have sent you away with joy and singing, with tambourines and harps.
Why did you flee secretly, and deceive me, and didn’t tell me, that I might have sent you away with mirth and with songs, with tambourine and with harp;
Why did you run away secretly and deceive me, without even telling me? I would have sent you away with joy and singing, with tambourines and harps.
Why did you run away secretly and deceive me? Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps?
Tyndale line
Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?
Wherefore didst thou flee secretly, and steal away from me, and didst not tell me, that I might have sent thee away with mirth and with songs, with tabret and with harp;
Wherefore didst thou flee secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth and with songs, with tabret and with harp;
Why didst thou flee away secretly, and steal away from me, and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?
Wherfore diddest thou flie so secretly and steale away from me, and diddest not tel me, that I might haue sent thee foorth with mirth and with songs, with timbrel and with harpe?
Strictly literal
Why didst thou flee away covertly, and steal away from me, and didst not tell me, that I might have conducted thee with mirth and with songs, with tambour and with harp;
Why hast thou hidden thyself to flee, and deceivest me, and hast not declared to me, and I send thee away with joy and with songs, with tabret and with harp,
Why have you hidden yourself to flee, and deceive me, and have not declared to me, and I send you away with joy and with songs, with tambourine and with harp,
Wherefore didst thou flee away secretly, and steal away from me; and why didst thou not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?
Why did you flee secretly and trick me and did not tell me? I would have sent you away with celebration and with songs, with tambourine and with harps.
From the Latin
Why wouldst thou run away privately and not acquaint me, that I might have brought thee on the way with joy, and with songs, and with timbrels, and with harps?
Simplified
Why did you run away in secret, trying to trick me? Why didn't you come and tell me? I would have given you a good send-off, a celebration with singing and the music of tambourines and lyres.
Why did you make a secret of your flight, not giving me word of it, so that I might have sent you away with joy and songs, with melody and music?
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 align closely, with 13 words matched. However, the Samaritan Pentateuch differs slightly, using נחבת (flee) instead of נַחְבֵּ֙אתָ֙ and כנר (cither) instead of כִּנּוֹר.
לָ֤מָּה נַחְבֵּ֙אתָ֙ לִבְרֹ֔חַ וַתִּגְנֹ֖ב אֹתִ֑י וְלֹא־ הִגַּ֣דְתָּ לִּ֔י וָֽאֲשַׁלֵּחֲךָ֛ בְּשִׂמְחָ֥ה וּבְשִׁרִ֖ים בְּתֹ֥ף וּבְכִנּֽוֹר׃
13 of the 13 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.
למה נחבת לברח ותגנב אתי ולא הגדת לי ואשׁלחך בשׂמחה בשׁרים בתף ובכנר
2 words differ from the Masoretic Text: נחבת (flee), כנר (cither)
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 31:27
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
חָבָא (chaba') is a Hebrew verb meaning to withdraw or hide. It has various forms, including Niph'al (to hide oneself), Pual (to be forced into hiding), and Hiph'il (to hide something). The entries suggest a range of meanings from simply hiding to drawing together or thickening, indicating a nuanced use of the term in different contexts.
[חָבָא] vb. withdraw, hide (not in Qal)
Niph. hide oneself
Pu. have been hidden
Hiph. hide, trans.
Hoph. be hidden
Hithp.
draw back, hide oneself
draw together, thicken, harden
base
H2244 חָבָא withdraw, hide
2244 chaba' khaw-baw'
a primitive root (compare 2245); to secrete:--X held, hide
(self), do secretly.
see HEBREW for 02245
חָבָא (cha.va) — to hide.
1) to withdraw, hide
1a) (Niphal) to hide oneself
1b) (Pual) to be forced into hiding
1c) (Hiphil) to hide
1d) (Hophal) to be hidden
1e) (Hithpael)
1e1) to hide oneself, draw back
1e2) to draw together, thicken, harden
V-Niphal-Perf-2ms — Verb · Niphal · perfect second person masculine singularHVNp2ms
בָּרַח (barach) is a Hebrew verb meaning to flee or run away. It can also imply going through or hastening, with different nuances in its forms, such as causing someone to flee in the Hiphil stem. The entries highlight its use in various contexts, including sudden flight or urgency.
בָּרַח vb. go through, flee
Qal
go or pass through, of bar
flee
flee = hasten, come quickly
Hiph.
pass through
cause to flee, put to flight
base
H1272 בָּרַח go through, flee
1272 barach baw-rakh'
a primitive root; to bolt, i.e. figuratively, to flee
suddenly:--chase (away); drive away, fain, flee (away), put to
flight, make haste, reach, run away, shoot.
בָּרַח (ba.rach) — to flee.
1) to go through, flee, run away, chase, drive away, put to flight, reach, shoot (extend), hurry away
1a) (Qal)
1a1) to go, pass through
1a2) to flee
1a3) to hasten, come quickly
1b) (Hiphil)
1b1) to pass through
1b2) to cause to flee, put to flight
1b3) to drive away
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
fle.
See FLY.
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-2ms — Verb · Qal · sequential imperfect second person masculine singularHc/Vqw2ms
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 | Suff — Particle · suffixHTo/Sp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
See TALE.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Piel-Imperf-1cs | Suff — Verb piel sequential imperfect first person common singular · suffixHc/Vpw1cs/Sp2ms
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ See JOY
שִׁיר (shir) and שִׁירָה (shiyrah) both mean 'song' in Hebrew, covering various types of songs, including lyrical and religious ones. The entries indicate that shir is a masculine noun while shiyrah is feminine. The word is linked to the act of singing and is associated with Levitical choirs.
שִׁיר 77 n.m. song
base
שִׁירָה n.f. song
base
H7892a שִׁיר song H7892b שִׁירָה song
7892 shiyr sheer
or feminine shiyrah {shee-raw'}; from 7891; a song;
abstractly, singing:--musical(-ick), X sing(-er, -ing), song.
see HEBREW for 07891
שִׁיר (shir) — song.
1) song
1a) lyric song
1b) religious song
1c) song of Levitical choirs
Also means: shi.rah (שִׁירָה "song" H7892B)
שִׁירָה (shi.rah) — song.
1) song
1a) song, ode
Conj | Prep | N-cp — Conjunction · preposition · noun common masculine plural absoluteHC/R/Ncmpa
Songs
Of Moses (Ex. 15; Num. 21:17; Deut. 32; Rev. 15:3), Deborah (Judg. 5), Hannah (1 Sam. 2), David (2 Sam. 22, and Psalms), Mary (Luke 1:46-55), Zacharias (Luke 1:68-79), the angels (Luke 2:13), Simeon (Luke 2:29), the redeemed (Rev. 5:9; 19), Solomon (see SOLOMON, SONGS OF).
תֹּף (toph) refers to a tambourine or timbrel, a percussion instrument. The entries indicate it is a contracted form of another Hebrew word, but do not provide further details on its usage or context in the Old Testament.
תֹּף n.m. timbrel, tambourine
base
H8596 תֹּף timbrel, tambourine
8596 toph tofe
from 8608 contracted; a tambourine:--tabret, timbrel.
see HEBREW for 08608
תֹּף (toph) — tambourine.
timbrel, tambourine
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
→ See TIMBREL
כִּנּוֹר (kinnor) refers to a lyre or harp, derived from a root meaning to twang. The term is consistently used across lexicons to denote this stringed musical instrument.
כִּנּוֹר n.m. lyre
base
H3658 כִּנּוֹר lyre
3658 kinnowr kin-nore'
from a unused root meaning to twang; a harp: -harp.
כִּנּוֹר (kin.nor) — lyre.
lyre, harp
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
harp.
See MUSIC.
Harp
(Heb. kinnor), the national instrument of the Hebrews. It was invented by Jubal (Gen. 4:21). Some think the word kinnor denotes the whole class of stringed instruments. It was used as an accompaniment to songs of cheerfulness as well as of praise to God (Gen. 31:27; 1 Sam. 16:23; 2 Chr. 20:28; Ps. 33:2; 137:2).
In Solomon’s time harps were made of almug-trees (1 Kings 10:11, 12). In 1 Chr. 15:21 mention is made of “harps on the Sheminith;” Revised Version, “harps set to the Sheminith;” better perhaps “harps…
The harp was the national instrument of the Hebrews, and was well known throughout Asia. Moses assigns its invention to Jubal during the antediluvian period. (Genesis 4:21) Josephus records that the harp had ten strings, and that it was played on with the plectrum. Sometimes it was smaller having only eight strings, and was usually played with the fingers.
Hebrew KINNOR, the most ancient and common stringed instrument of the Jews, more properly translated lyre. It was light and portable, and was used on joyful occasions, whether sacred or not. It was invented by Jubal, Ge 4:21 31:27 1Ch 16:5 25:1-5 Ps 81:2. David was a proficient in its use, 1Sa 16:16,23 18:10. The instrument most nearly resembling our harp was the Hebrew NEBEL, translated, psaltery in the Old Testament, Ps 57:8 81:2 92:3 108:2. It had a general triangular shape, and seven to twelve strings, Ps 33:2 144:9. It was played with the hand or with a short…