Genesis 34:4 — Word Study
WLCוַיֹּ֣אמֶר שְׁכֶ֔ם אֶל־ חֲמ֥וֹר אָבִ֖יו לֵאמֹ֑ר קַֽח־ לִ֛י אֶת־ הַיַּלְדָּ֥ה הַזֹּ֖את לְאִשָּֽׁה׃
BSASo ShechemShᵉkem [the son of Hamor, a prince of the city] toldʼâmar▸ his fatherʼâb HamorChămôwr [his earthly father and a Canaanite leader] Getlâqach [take, acquire] thiszôʼth girlyaldâh [maiden, young woman] as a wifeʼishshâh [to be my companion, partner]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| שְׁכֶ֔ם | Shechem | Noun proper masculine |
| אֶל־ | to | Preposition |
| חֲמ֥וֹר | Hamor | Noun proper masculine |
| אָבִ֖יו | father his | Noun common masculine singular construct, suffix |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| קַֽח־ | get | Verb, Qal, imperative second person masculine singular |
| לִ֛י | for me | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| הַיַּלְדָּ֥ה | the girl | Particle, noun common feminine singular absolute |
| הַזֹּ֖את | this | Particle, particle |
| לְאִשָּֽׁה׃ | to a wife | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Shechem told his father Hamor, “Get me this girl as a wife.” |
| KJV | And Shechem spake unto his father Hamor, saying, Get me this damsel to wife. |
| ASV | And Shechem spake unto his father Hamor, saying, Get me this damsel to wife. |
| YLT | And Shechem speaketh unto Hamor his father, saying, 'Take for me this damsel for a wife.' |
| WEB | Shechem spoke to his father, Hamor, saying, “Get me this young lady as a wife.” |
| BBE | And Shechem said to Hamor, his father, Get me this girl for my wife. |
The translations agree on Shechem's request to his father, reflecting the same intent and meaning.
The sentence is straightforward, with a main clause followed by direct speech, clearly indicating Shechem's request.




5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׁכֶם
verbאָמַר
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 34:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Story of Dinahgenerated
Genesis 34:4 describes Shechem's desire for Dinah, the daughter of Jacob. After being captivated by her beauty, he approaches his father, Hamor, to arrange a marriage, reflecting the customs of the time regarding family and marriage alliances. The surrounding verses highlight the complexities of their relationship and the events that follow, including the defilement of Dinah, which leads to significant conflict.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 21:21 | And while he was dwelling in the Wilderness of Paran, his mother got a wife for him from the land of Egypt. |
| 2 | Judges 14:2 | So he returned and told his father and mother, “I have seen a daughter of the Philistines in Timnah. Now get her for me as a wife.” |
| 3 | 2 Samuel 13:13 | Where could I ever take my shame? And you would be like one of the fools in Israel! Please speak to the king, for he will not withhold me from you.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שְׁכֶם, she.Khemgenerated
The verb אָמַר (amar) means 'to say' or 'to speak,' and is used here to convey Shechem's direct communication with his father. It indicates the act of making a request or expressing a desire, which is a common use of this verb throughout the Hebrew Bible.
Shechem, identified as a prince, uses this verb to assert his wishes clearly. The choice of this verb underscores the importance of verbal communication in familial and social contexts, especially regarding marriage proposals.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses 'Get me this girl as a wife.' Other translations, including the KJV and ASV, agree on this rendering, maintaining the clarity of Shechem's request.
Sentence Structuregenerated
The main verb וַיֹּ֣אמֶר (vai.Yo.mer) governs the sentence, indicating that Shechem is the subject of the action. The structure follows a straightforward order where the subject is followed by the verb and the object of the request.
This sentence is constructed with a clear subject-verb-object format, emphasizing Shechem's direct speech to his father, which is a typical narrative style in Hebrew prose.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֣אמֶר as εἶπεν (eipen), which means 'he said.' This choice maintains the directness of Shechem's speech, aligning closely with the Hebrew.
The translation reflects the same narrative intent, ensuring that the reader understands Shechem's request in a similar manner to the original Hebrew.
In plain words — the whole versegenerated
Genesis 34:4 tells us that Shechem, the son of Hamor, asked his father to get him Dinah as a wife. This reflects the customs of the time regarding marriage and family arrangements. The surrounding verses provide context about Shechem's feelings for Dinah and the events that followed.
Frequently Asked Questionsgenerated
Shechem's desire to marry Dinah shows his strong feelings for her, but it also reflects the customs of his culture regarding marriage and family.
Hamor, as Shechem's father, plays a crucial role in facilitating the marriage proposal, highlighting the importance of family in such decisions.
This verse illustrates the practice of arranging marriages through familial negotiations, which was common in ancient cultures, including among the Canaanites.
Shechem's request sets the stage for the subsequent events surrounding Dinah, including her defilement and the reactions of her family, which are central to the narrative.
Reflection Questionsgenerated
- What does Shechem's request tell us about the importance of family in marriage decisions?
- How might the cultural context of this story affect our understanding of Shechem's actions?
- In what ways do the events in this passage reflect the complexities of relationships in the biblical narrative?
- How can we apply the lessons from Dinah's story to our understanding of relationships today?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 34:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Shechem spake unto his father Hamor,.... And told him the whole affair, at least what a strong affection he had for Dinah: saying, get me this damsel to wife; by which he meant not only that he
Read John Gill on Genesis 34 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land. Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only recorded daughter.
Read Robert Jamieson on Genesis 34 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe desires both his father’ s consent and assistance herein.
Read Matthew Poole on Genesis 34 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 34:4 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife. Ver. 4: Get me this damsel to wife.] This is praise worthy in Shechem, as bad as he was, that he correcteth his base-born love, or lust rather, by seeking to make her his wife; not without consent of parents on both sides; which, in the Church of Rome, is ofttimes not regarded. Children are a principal part of their parents’ possessions, as Job’ s children were accounted by Satan; yea, a piece of themselves. "Have mercy upon me," that is, "upon my daughter". Fit it is, therefore, that they should by the parents be disposed of in marriage.
Read John Trapp on Genesis 34 →
CambridgeThe Cambridge Bible for Schools and Colleges4. Get me] The parents were accustomed to obtain a wife for their son: see Genesis 21:21, Genesis 24:3-4; Judges 14:2.
Read Cambridge on Genesis 34 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So Shechem told his father Hamor, “Get me this girl as a wife.”
Shechem spoke to his father, Hamor, saying, “Get me this young lady as a wife.”
So Shechem told his father Hamor, “Get me this girl as a wife.”
Shechem said to his father Hamor, “Acquire this young girl as my wife.”
Tyndale line
And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
And Shechem spoke to his father Hamor, saying, Get me this damsel for a wife.
Then said Shechem to his father Hamor, saying, Get me this maide to wife.
Strictly literal
And Shechem spoke to his father Hamor, saying, Take me this girl as wife.
And Shechem speaketh unto Hamor his father, saying, 'Take for me this damsel for a wife.'
And Shechem speaks to his father Hamor, saying, “Take for me this girl for a wife.”
And Shechem spoke unto Chamor his father, saying, Get me this girl for wife.
Shechem spoke to his father Hamor, saying, “Get this young woman for me as a wife.”
From the Latin
And going to Hemor his father, he said: Get me this damsel to wife.
Simplified
He went and asked his father, “Get this young girl for me so I can marry her.”
And Shechem said to Hamor, his father, Get me this girl for my wife.
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 is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint corresponds closely, with 11 of the 12 words matched, indicating a strong textual consistency across these ancient witnesses.
וַיֹּ֣אמֶר שְׁכֶ֔ם אֶל־ חֲמ֥וֹר אָבִ֖יו לֵאמֹ֑ר קַֽח־ לִ֛י אֶת־ הַיַּלְדָּ֥ה הַזֹּ֖את לְאִשָּֽׁה׃
11 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.
ויאמר שׁכם אל אביו לאמר קח לי את הילדה הזאת לאשׁה
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 34:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שְׁכֶם (shekhem) refers to both a city in northern Palestine and a man, the son of Hamor, mentioned in the context of the Patriarchs. The name is associated with meanings like 'back' or 'shoulder.' The city is located in a valley between Mount Ebal and Mount Gerizim, significant in biblical narratives.
שְׁכֶם n.pr.loc. 49 et m. 14
district in N. Palestine
n.pr.m. ‘son’ of Hamor
base
H7927 שְׁכֶם . district in N. Palestine
. ‘son’ of Hamor
7927 Shkem shek-em'
the same as 7926; ridge; Shekem, a place in
Palestine:--Shechem.
see HEBREW for 07926
שְׁכֶם (she.khem) — Shechem.
Shechem = "back" or "shoulder"
a city in Manasseh; located in a valley between Mount Ebal and Mount Gerizim, 34 miles (54 km) north of Jerusalem and 7 miles (10.5 km) south- east of Samaria
Also named: Suchem (Συχέμ "Shechem" G4966)
שְׁכֶם (she.khem) — Shechem.
A man living at the time of the Patriarchs, first mentioned at Gen.33.19;
son of: Hamor (H2544)
§ Shechem = "back" or "shoulder"
1) son of Hamor, the chieftain of the Hivites at Shechem at the time of Jacob's arrival
2) a city in Manasseh; located in a valley between Mount Ebal and Mount Gerizim, 34 miles (54 km) north of Jerusalem and 7 miles (10.5 km) south- east of Samaria
N-proper — Noun proper masculineHNpm
she'-kem (shekhem, "shoulder"; Suchem, he Sikima, ta Sikima, etc.; the King James Version gives "Sichem" in Ge 12:6; and "Sychem" in Ac 7:16):
1. Historical:
This place is first mentioned in connection with Abraham's journey from Haran. At the oak of Moreh in the vicinity he reared his first altar to the Lord in Palestine (Ge 12:6 f). It was doubtless by this oak that Jacob, on his return from Paddan-aram, buried "the strange (the American Standard Revised Version "foreign") gods" (Ge 35:4). Hither he had come after his meeting with Esau (Ge 33:18). Eusebius, in Onomasticon, here identifies Shechem with Shalem; but see…
Shechem
Shoulder. (1.) The son of Hamor the Hivite (Gen. 33:19; 34).
(2.) A descendant of Manasseh (Num. 26:31; Josh. 17:2).
(3.) A city in Samaria (Gen. 33:18), called also Sichem (12:6), Sychem (Acts 7:16). It stood in the narrow sheltered valley between Ebal on the north and Gerizim on the south, these mountains at their base being only some 500 yards apart. Here Abraham pitched his tent and built his first altar in the Promised Land, and received the first divine promise (Gen. 12:6, 7). Here also Jacob “bought a parcel of a field at the hands of the children of…
(back or shoulder). An important city in central Palestine, in the valley between mounts Ebal and Gerizim, 34 miles north of Jerusalem and 7 miles southeast of Samaria. Its present name, Nablus , is a corruption of Neapolis, which succeeded the more ancient Shechem, and received its new name from Vespasian. On coins still extant it is called Flavia Neapolis. The situation of the town is one of surpassing beauty. It lies in a sheltered valley, protected by Gerizim on the south and Ebal on the north. The feet of these mountains, where they rise from the town, are not more than five hundred yards apart. The bottom of the valley is about 1800 feet above the level of the sea, and the top of Gerizim 800 feet higher still. The sit of the present city, which was also that of the Hebrew city, occurs exactly on the water-summit; and streams issuing from the numerous springs there flow down the…
1. A Canaanite prince, at the town of the same name, who abducted Dinah the daughter of Jacob, and was soon afterwards treacherously slain, with many of his people, by Simeon and Levi, Ge 34:1-31.
2. A city of central Canaan, between the mountains Gerizim and Ebal, thirty-four miles north of Jerusalem; called also Sychar and Sychem, Ac 7:16. It is first mentioned in the history of Abraham, who here erected his first altar in Canaan, and took possession of the country in the name of Jehovah, Ge 12:6 33:18,19 35:4. Jacob bought a field in its neighborhood, which by way of overplus, he gave to his son Joseph, who was buried here, Ge 48:22
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
חֲמוֹר (Chamowr) refers to Hamor, the father of Shechem, a figure from the time of the Patriarchs mentioned in Genesis 33:19. The word is also associated with the term for 'donkey' and is linked to the Canaanite prince of Shechem.
חֲמוֹר n.pr.m. father of Shechem
base
H2544 חֲמוֹר father of Shechem
2544 Chamowr kham-ore'
the same as 2543; donkey; Chamor, a Canaanite:--Hamor.
see HEBREW for 02543
חֲמוֹר (cha.mor) — Hamor.
A man living at the time of the Patriarchs, first mentioned at Gen.33.19;
father of: Shechem (H7927H)
Also named: Emmor (Ἐμμόρ "Hamor" G1697)
§ Hamor = "he-ass"
the Hivite prince of the city of Shechem when Jacob entered Palestine
N-proper — Noun proper masculineHNpm
ha'-mor (chamor, "an ass"; Emmor): Hamor was the father of Shechem from whom Jacob bought a piece of ground on his return from Paddan-aram for one hundred pieces of silver (Ge 33:19), and the burial place of Joseph when his body was removed from Egypt to Canaan (Jos 24:32). "The men of Hamor" were inhabitants of Shechem, and suffered a great loss under Abimelech, a prince over Israel (Jud 9:22-49). Dinah, Jacob's daughter, was criminally treated by Hamor, who requested her to be given to him in marriage, in which plan he had the cooperation of his father, Shechem. The sons of Jacob rejected their proposition and laid a scheme by which the inhabitants of the city were circumcised, and in the hour of helplessness slew all the…
Hamor
He-ass, a Hivite from whom Jacob purchased the plot of ground in which Joseph was afterwards buried (Gen. 33:19). He is called “Emmor” in Acts 7:16. His son Shechem founded the city of that name which Simeon and Levi destroyed because of his crime in the matter of Dinah, Jacob’s daughter (Gen. 34:20). Hamor and Shechem were also slain (ver. 26).
(an ass), a Hivite who at the time of the entrance of Jacob on Palestine was prince of the land and city of Shechem. (Genesis 33:19; 34:2,4,6,8,13,18,20,24,26) (B.C. 1737.) [DINAH]
an ass; clay; dirt
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/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
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
יַלְדָּה (yaldah) refers to a girl or damsel, often implying a young, marriageable female. It is a feminine form of the related word יָלַד (yalad). The entries consistently emphasize its meaning as a young woman or maiden.
יַלְדָּה n.f. girl, damsel
base
H3207 יַלְדָּה girl, damsel
3207 yaldah yal-daw'
feminine of 3206; a lass:--damsel, girl.
see HEBREW for 03206
יַלְדָּה (yal.dah) — maiden.
girl, damsel, marriageable girl
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]
