Genesis 31:30 — Word Study
WLCוְעַתָּה֙ הָלֹ֣ךְ הָלַ֔כְתָּ כִּֽי־ נִכְסֹ֥ף נִכְסַ֖פְתָּה לְבֵ֣ית אָבִ֑יךָ לָ֥מָּה גָנַ֖בְתָּ אֶת־ אֱלֹהָֽי׃
BSANowʻattâh [at this time, presently] ◂you have gone offhâlak [to depart, to leave] becausekîy ◂you longkâçaph [yearn, have a strong desire] for your father’sʼâb housebayith [family, ancestral home] But whymâh [for what reason, how] have you stolengânab■ [taken secretly, pilfered] my godsʼĕlôhîym [idols, objects of worship, Elohim]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּה֙ | and now | Conjunction, adverb |
| הָלֹ֣ךְ | certainly | Verb, Qal, infinitive absolute |
| הָלַ֔כְתָּ | you have gone | Verb, Qal, perfect second person masculine singular |
| כִּֽי־ | for | Particle |
| נִכְסֹ֥ף | certainly | Verb, Niphal, infinitive absolute |
| נִכְסַ֖פְתָּה | you longed | Verb, Niphal, perfect second person masculine singular |
| לְבֵ֣ית | for [the] household of | Preposition, noun common masculine singular construct |
| אָבִ֑יךָ | father your | Noun common masculine singular construct, suffix |
| לָ֥מָּה | why? | Preposition, pronoun |
| גָנַ֖בְתָּ | did you steal | Verb, Qal, perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| אֱלֹהָֽי׃ | gods my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now you have gone off because you long for your father’s house. But why have you stolen my gods?” |
| KJV | And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods? |
| ASV | And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods? |
| YLT | 'And now, thou hast certainly gone, because thou hast been very desirous for the house of thy father; why hast thou stolen my gods?' |
| WEB | Now, you want to be gone, because you greatly longed for your father’s house, but why have you stolen my gods?” |
| BBE | And now, it seems, you are going because your heart's desire is for your father's house; but why have you taken my gods? |
Where they part company is in the translation of נִכְסֹ֥ף — see How Translations Differ.
The sentence is structured with a main clause followed by a reason and an accusatory question, highlighting the tension in Laban's confrontation.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 31:30
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's Accusation Against Jacobgenerated
Genesis 31:30 captures a moment of tension as Laban confronts Jacob about his departure and the theft of his household gods. Jacob's longing for his father's house leads to a secretive escape, raising questions about loyalty and trust. This passage highlights the conflict between Laban and Jacob, as well as the significance of family and possessions in their relationship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:19 | Now while Laban was out shearing his sheep, Rachel stole her father’s household idols. |
| 2 | Exodus 12:12 | On that night I will pass through the land of Egypt and strike down every firstborn male, both man and beast, and I will execute judgment against all the gods of Egypt. I am the LORD. |
| 3 | Numbers 33:4 | who were burying all their firstborn, whom the LORD had struck down among them; for the LORD had executed judgment against their gods. |
| 4 | Judges 6:31 | But Joash said to all who stood against him, “Are you contending for Baal? Are you trying to save him? Whoever pleads his case will be put to death by morning! If Baal is a god, let him contend for himself with the one who has torn down his altar.” |
| 5 | Judges 18:24 | He replied, “You took the gods I had made, and my priest, and went away. What else do I have? How can you say to me, ‘What is the matter with you?’” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נִכְסֹ֥ף, nikh.Sofgenerated
The verb כָּסַף (kacaph) means to long for or yearn. It conveys a sense of deep desire or longing, which can also imply fear. In this verse, it indicates Jacob's strong desire for his father's household, emphasizing the emotional weight behind his actions.
The Niphal form used here suggests that Jacob is not only longing but is also being longed for, indicating a relational dynamic. The use of this verb illustrates the depth of Jacob's feelings as he leaves Laban's household.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of נִכְסֹ֥ף, with terms like longed (BSB, KJV) and yearned (ASV, WEB).
Sentence Structuregenerated
The finite verb הָלַ֔כְתָּ (you have gone) governs the main clause, with a prepositional phrase indicating the reason for the departure and a subsequent interrogative clause questioning the theft.
The structure emphasizes Laban's accusation, with the verb placed prominently to underline the action of leaving, which is central to the conflict at hand.
Septuagint Backgroundgenerated
The Septuagint translates נִכְסֹ֥ף as ἐπιθυμίᾳ (epithymia), which means desire or longing. This choice conveys a similar emotional weight but broadens the context to include a general sense of desire rather than a specific yearning for the household.
This translation reflects a slight interpretative shift, focusing on the emotional aspect of desire rather than the specific longing for a place.
In plain words — the whole versegenerated
Genesis 31:30 shows Laban confronting Jacob about his departure and the theft of his gods. Laban questions why Jacob left, expressing his feelings of betrayal and loss over his household idols.
Frequently Asked Questionsgenerated
Laban refers to the household idols that were significant in his family, representing both his heritage and his authority.
Jacob leaves secretly because he longs for his father's house and fears Laban's reaction to his departure.
The household gods symbolize Laban's connection to his family and heritage, and their theft represents a deeper betrayal.
This verse highlights the tension and conflict in their relationship, with Laban feeling betrayed and Jacob seeking freedom.
Reflection Questionsgenerated
- What does this passage teach about the importance of family and heritage?
- How do possessions symbolize relationships in our lives?
- In what ways do we see conflict arising from misunderstandings or hidden desires?
- How can we navigate relationships with honesty to avoid situations like Jacob's departure?
The early church on this verse — how the Fathers read it
John Chrysostom comments on Laban's folly in questioning Jacob about his stolen gods, illustrating the absurdity of the situation.
What extraordinary folly—what kind of gods are these of yours that can be stolen? Aren’t you ashamed to say, “Why did you steal my household gods?” See the extraordinary extent of Laban’s selfdeception such that people endowed with reason…Early Church Fathers on Genesis 31 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 31:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd now, [though] thou wouldest needs be gone,.... Or, "in going wouldest go" (i), was determined upon it, and in haste to do it: because thou sore longedst after thy father's house, or "desiring
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 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLaban could not be so senseless as to take those for true gods which could be stolen away; but he called them gods, because they were the means or representations whereby he worshipped his gods.
Read Matthew Poole on Genesis 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 31:30 And now, [though] thou wouldest needs be gone, because thou sore longedst after thy father’ s house, [yet] wherefore hast thou stolen my gods?Ver. 30. Why hast thou stolen my gods?] Goodly gods that could not save themselves from the thief! See Jeremiah 10:5; Jeremiah 10:11; Jeremiah 10:15. But Jacob, a just man, is here made a thief of. The best must look to be blasted; "as deceivers, and yet true". Wicked men’ s "throats are open sepulchres," wherein the good names of God’ s innocent ones too oft lie buried: their breath, as fire, shall devour them, saith the prophet. Joseph suffered as a dishonest person; Elisha, as a troubler of the state; Jeremiah, as a traitor; Luther…
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 →CambridgeThe Cambridge Bible for Schools and Colleges30. though thou wouldest needs be gone] Lit. “thou art actually gone.” my gods] “My Elohim, or god,” here in the sense of the figures of the household gods, as in Judges 18:24, and possibly in Exodus 21:6; Exodus 22:7-8; Exodus 32:1.
Read Cambridge on Genesis 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. My gods — This theft he finally charges as the most aggravating thing of all.
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 you have gone off because you long for your father’s house. But why have you stolen my gods?”
Now, you want to be gone, because you greatly longed for your father’s house, but why have you stolen my gods?”
Now you have gone off because you long for your father’s house. But why have you stolen my gods?”
Now I understand that you have gone away because you longed desperately for your father’s house. Yet why did you steal my gods?”
Tyndale line
And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?
And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?
And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?
And now, though thou wouldest needs be gone, because thou didst earnestly long after thy father's house; yet why hast thou stolen my gods?
Nowe though thou wentest thy way, because thou greatly longedst after thy fathers house, yet wherefore hast thou stollen my gods?
Strictly literal
And now that thou must needs be gone, because thou greatly longedst after thy father's house, why hast thou stolen my gods?
'And now, thou hast certainly gone, because thou hast been very desirous for the house of thy father; why hast thou stolen my gods?'
And now, you have certainly gone, because you have been very desirous for the house of your father; why have you stolen my gods?”
And now, thou wouldst needs be gone, because thou greatly longedst after thy father's house; [yet] wherefore hast thou stolen my gods.
Now you have gone away because you longed to return to your father's house. But why did you steal my gods?”
From the Latin
Suppose thou didst desire to go to thy friends, and hadst a longing after thy father’s house: why hast thou stolen away my gods?
Simplified
Clearly you wanted to leave and go back to your family home, but why did you have to steal my idols?”
And now, it seems, you are going because your heart's desire is for your father's house; but why have you taken my gods?
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 are largely in agreement, with the Samaritan version differing by using the word נכספת (long) instead of נִכְסֹ֥ף. This variation suggests a slight difference in the expression of longing.
וְעַתָּה֙ הָלֹ֣ךְ הָלַ֔כְתָּ כִּֽי־ נִכְסֹ֥ף נִכְסַ֖פְתָּה לְבֵ֣ית אָבִ֑יךָ לָ֥מָּה גָנַ֖בְתָּ אֶת־ אֱלֹהָֽי׃
9 of the 12 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.
ועתה הלך הלכת כי נכסף נכספת לבית אביך למה גנבת את אלהי
1 word differs from the Masoretic Text: נכספת (long)
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 31:30
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
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-Ptc — Verb · Qal · infinitive absoluteHVqaa
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
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
כָּסַף (kacaph) is a Hebrew verb meaning to long for or yearn. It conveys a sense of deep desire or longing, and can also imply fear. The word appears in both the Qal and Niphal forms, indicating both the act of longing and being longed for. Brown-Driver-Briggs provides examples of its use, illustrating its emotional depth.
[כָּסַף] vb. long (for)
Qal for the work of thy hands thou wouldest long; like a lion that longeth to rend.
Niph. thou didst long sorely for thy father’s house
base
H3700 [כָּסַף] long (for)
3700 kacaph kaw-saf'
a primitive root; properly, to become pale, i.e. (by
implication) to pine after; also to fear:--(have) desire, be
greedy, long, sore.
כָּסַף (ka.saph) — to long.
1) to long for, yearn for, long after
1a) (Qal) to long for
1b) (Niphal)
1b1) to long for (deeply)
1b2) being longed for (participle)
V-Niphal-Ptc — Verb · Niphal · infinitive absoluteHVNaa
כָּסַף (kacaph) is a Hebrew verb meaning to long for or yearn. It conveys a sense of deep desire or longing, and can also imply fear. The word appears in both the Qal and Niphal forms, indicating both the act of longing and being longed for. Brown-Driver-Briggs provides examples of its use, illustrating its emotional depth.
[כָּסַף] vb. long (for)
Qal for the work of thy hands thou wouldest long; like a lion that longeth to rend.
Niph. thou didst long sorely for thy father’s house
base
H3700 [כָּסַף] long (for)
3700 kacaph kaw-saf'
a primitive root; properly, to become pale, i.e. (by
implication) to pine after; also to fear:--(have) desire, be
greedy, long, sore.
כָּסַף (ka.saph) — to long.
1) to long for, yearn for, long after
1a) (Qal) to long for
1b) (Niphal)
1b1) to long for (deeply)
1b2) being longed for (participle)
HVNp2ms — Verb · Niphal · perfect second person masculine singularHVNp2ms
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
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);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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
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
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs