Genesis 38:8 — Word Study
WLCוַיֹּ֤אמֶר יְהוּדָה֙ לְאוֹנָ֔ן בֹּ֛א אֶל־ אֵ֥שֶׁת אָחִ֖יךָ וְיַבֵּ֣ם אֹתָ֑הּ וְהָקֵ֥ם זֶ֖רַע לְאָחִֽיךָ׃
BSAThen JudahYᵉhûwdâh [a son of Jacob, the tribe's ancestor] saidʼâmar▸ to OnanʼÔwnân Sleep withbôwʼ [go in to, marry] your brother’sʼâch [male sibling, close relative] wifeʼishshâh [the woman, female partner] Perform your duty as her brother-in-lawyâbam [the office of a kinsman, levirate marriage, husband's brother, responsible for her well-being] and raise upqûwm [establish, bring forth] offspringzeraʻ [seed, descendants] for your brotherʼâch [male sibling, close relative]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוּדָה֙ | Judah | Noun proper masculine |
| לְאוֹנָ֔ן | to Onan | Preposition, noun proper masculine |
| בֹּ֛א | go | Verb, Qal, imperative second person masculine singular |
| אֶל־ | into | Preposition |
| אֵ֥שֶׁת | [the] wife of | Noun common, feminine singular construct |
| אָחִ֖יךָ | brother your | Noun common masculine singular construct, suffix |
| וְיַבֵּ֣ם | and act as a husband's brother for | Conjunction, verb piel imperative second person masculine singular |
| אֹתָ֑הּ | the object marker her | Particle, suffix |
| וְהָקֵ֥ם | and raise up | Conjunction, verb hiphil imperative second person masculine singular |
| זֶ֖רַע | offspring | Noun common, masculine singular absolute |
| לְאָחִֽיךָ׃ | for brother your | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Judah said to Onan, “Sleep with your brother’s wife. Perform your duty as her brother-in-law and raise up offspring for your brother.” |
| KJV | And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother. |
| ASV | And Judah said unto Onan, Go in unto thy brother’s wife, and perform the duty of a husband’s brother unto her, and raise up seed to thy brother. |
| YLT | And Judah saith to Onan, 'Go in unto the wife of thy brother, and marry her, and raise up seed to thy brother;' |
| WEB | Judah said to Onan, “Go in to your brother’s wife, and perform the duty of a husband’s brother to her, and raise up offspring for your brother.” |
| BBE | Then Judah said to Onan, Go in to your brother's wife and do what it is right for a husband's brother to do; make her your wife and get offspring for your brother. |
Where they part company is יָבַם — see How Translations Differ.
One main verb, with three phrases providing commands and context. The structure emphasizes Judah's directive role.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְהוּדָה
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 38:8
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 — Judah and Onan's Dutygenerated
Genesis 38:8 describes a critical moment in the lineage of Judah, where he instructs his son Onan to marry his deceased brother's wife. This act, known as levirate marriage, was a customary obligation to ensure the continuation of the family line. The context is significant, as it highlights both familial responsibilities and the cultural practices of the time, which are further explored in related passages such as Deuteronomy 25:5-10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 18:16 | You must not have sexual relations with your brother’s wife; that would shame your brother. |
| 2 | Numbers 36:8–9 | Every daughter who possesses an inheritance from any Israelite tribe must marry within a clan of the tribe of her father, so that every Israelite will possess the inheritance of his fathers. |
| 3 | Deuteronomy 25:5–10 | When brothers dwell together and one of them dies without a son, the widow must not marry outside the family. Her husband’s brother is to take her as his wife and fulfill the duty of a brother-in-law for her. |
| 4 | Ruth 1:11 | But Naomi replied, “Return home, my daughters. Why would you go with me? Are there still sons in my womb to become your husbands? |
| 5 | Ruth 4:5–11 | Then Boaz said, “On the day you buy the land from Naomi and also from Ruth the Moabitess, you must also acquire the widow of the deceased in order to raise up the name of the deceased on his inheritance.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָבַם, ve.ya.Bemgenerated
The verb יָבַם (yabam) specifically refers to the act of marrying a brother's widow to produce offspring for the deceased brother. This practice is rooted in the cultural obligation of levirate marriage, emphasizing the importance of continuing the family lineage.
The imperative form indicates a command, highlighting the urgency and necessity of this duty within the family structure. It reflects the responsibilities placed on family members in ancient Israelite society.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb is יֹּ֤אמֶר, he said, which governs the entire sentence. The structure includes several phrases: an infinitive phrase indicating the action to be taken, a prepositional phrase describing the relationship, and a noun phrase specifying the offspring.
The Hebrew word order places emphasis on Judah's command, with the verb leading the sentence, establishing the directive nature of his speech.
Septuagint Backgroundgenerated
In the Septuagint, יָבַם is rendered as γάμβρευσαι, which suggests a focus on the act of marrying rather than just the duty itself. This choice may reflect a broader interpretation of the practice of levirate marriage.
The translation choice indicates a slight shift in emphasis from obligation to the act of marriage, which may resonate differently with Greek-speaking audiences.
In plain words — the whole versegenerated
Genesis 38:8 tells us that Judah instructed his son Onan to marry his brother's widow and have children for him. This practice was important for keeping the family line alive, as seen in other parts of the Bible, such as Deuteronomy 25:5-10.
Frequently Asked Questionsgenerated
Levirate marriage is a custom where a man marries his deceased brother's widow to produce offspring for him, ensuring the continuation of the family line.
Judah's instruction was crucial for maintaining family lineage and fulfilling cultural obligations, which were significant in ancient Israel.
Onan was punished by God for failing to fulfill his duty in this regard, highlighting the seriousness of the obligation.
Levirate marriage is mentioned in several places, including Deuteronomy 25:5-10 and Ruth 4:5-11.
Reflection Questionsgenerated
- What responsibilities do I have towards my family that I can fulfill?
- How can understanding cultural practices like levirate marriage help me appreciate the biblical narrative?
- In what ways can I support others in their family obligations?
- What lessons can I learn from Judah's actions in this passage?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 38:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Judah said unto Onan,.... Some time after his brother's death: go in unto thy brother's wife, and marry her; Moses here uses a word not common for marriage, but which was peculiar to the marrying
Read John Gill on Genesis 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother. Marry her, and raise up seed to thy brother.
Read Robert Jamieson on Genesis 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis, as also divers other things, was now instituted and observed amongst God’ s people, and afterwards was expressed in a written law, ,6. See also ,7 Rth 1:11 . Raise up seed to thy brother; beget a child which may have thy brother’ s name and inheritance, and may be reputed as his child. So it was with the first child, but the rest were reputed his own.
Read Matthew Poole on Genesis 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 38:8 And Judah said unto Onan, Go in unto thy brother’ s wife, and marry her, and raise up seed to thy brother.Ver. 8. And Judah said unto Onan.] At fourteen years of age likewise. For, from the birth of Judah to their going down to Egypt, were but forty-three years. And yet before that, Pharez had Hezron and Hamul, being married about the fourteenth year of his age; which was, doubtless, too soon. Childhood is counted and called the flower of age. And so long the apostle would have marriage forborne. While the flower of the plant sprouteth, the seed is green, unfit to be sown. Either it comes not up, or soon withereth. Too early marriages is one cause of our too short lives.…
Read John Trapp on Genesis 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Go in unto thy brother’s wife.—We learn from this that the law of the Levirate, by which the brother of the dead husband was required to marry the widow, was of far more ancient date than the law of Moses. Its object, first of all, was to prevent the extinction of any line of descent, a matter of great importance in those genealogical days; and, secondly, it was an obstacle to the accumulation of landed property in few hands, as the son first born after the Levirate marriage inherited the property of his deceased uncle, while the second son was the representative of the real father. A similar custom existed in parts of India, Persia, &c, and prevails now among the Mongols. The Mosaic…
Read Charles John Ellicott on Genesis 38 →CambridgeThe Cambridge Bible for Schools and Colleges8. perform] The first instance of the “levirate” (Lat. lêvir, “brother-in-law”) law which made it obligatory for a surviving brother to marry the widow of his brother, if the latter should die childless. See Deuteronomy 25:5; Matthew 22:24. The eldest son of a levirate marriage succeeded to the deceased’s name and inheritance.
Read Cambridge on Genesis 38 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Seed to thy brother — Here is the first mention of levirate marriage. See our notes on Ruth, at the beginning of chapter 3.
Read Daniel Denison Whedon on Genesis 38 →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
Then Judah said to Onan, “Sleep with your brother’s wife. Perform your duty as her brother-in-law and raise up offspring for your brother.”
Judah said to Onan, “Go in to your brother’s wife, and perform the duty of a husband’s brother to her, and raise up offspring for your brother.”
Then Judah said to Onan, “Sleep with your brother’s wife. Perform your duty as her brother-in-law and raise up offspring for your brother.”
Then Judah said to Onan, “Have sexual relations with your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise up a descendant for your brother.”
Tyndale line
And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.
And Judah said unto Onan, Go in unto thy brother’s wife, and perform the duty of a husband’s brother unto her, and raise up seed to thy brother.
And Judah said unto Onan, Go in unto thy brother’s wife, and perform the duty of an husband’s brother unto her, and raise up seed to thy brother.
And Judah said to Onan, Go in to thy brother's wife, and marry her, and raise up seed to thy brother.
Then Iudah said to Onan, Goe in vnto thy brothers wife, and do the office of a kinsman vnto her, and raise vp seede vnto thy brother.
Strictly literal
Then Judah said to Onan, Go in to thy brother's wife, and fulfil to her the brother-in-law's duty, and raise up seed to thy brother.
And Judah saith to Onan, 'Go in unto the wife of thy brother, and marry her, and raise up seed to thy brother;'
And Judah says to Onan, “Go in to the wife of your brother, and marry her, and raise up seed to your brother”;
And Judah said unto Onan, Go in unto thy brother's wife, and take her, as her brother-in-law, and raise up seed to thy brother.
Judah said to Onan, “Sleep with your brother's wife. Do the duty of a brother-in-law to her, and raise up a child for your brother.”
From the Latin
Juda, therefore said to Onan his son: Go in to thy brother’s wife and marry her, that thou mayst raise seed to thy brother.
Simplified
Judah told Onan, “Go and sleep with your brother's wife to fulfill the requirements of a brother-in-law to have children on behalf of your brother.”
Then Judah said to Onan, Go in to your brother's wife and do what it is right for a husband's brother to do; make her your wife and get offspring for your brother.
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 also matches the Hebrew closely, indicating a strong consistency across these ancient witnesses.
וַיֹּ֤אמֶר יְהוּדָה֙ לְאוֹנָ֔ן בֹּ֛א אֶל־ אֵ֥שֶׁת אָחִ֖יךָ וְיַבֵּ֣ם אֹתָ֑הּ וְהָקֵ֥ם זֶ֖רַע לְאָחִֽיךָ׃
12 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 יהודה לאונן בא אל אשׁת אחיך ויבם אתה והקם זרע לאחיך
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 38:8
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
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun proper masculineHNpm
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
אוֹנָן (Ownan) refers to Onan, a son of Judah, noted for his strength. He is mentioned in Genesis 38:4 and is described as the second son of Judah, who was punished by God for not fulfilling his duty to produce an heir for his deceased brother. The name itself suggests vigor.
אוֹנָן n.pr.m. (vigorous) son of Judah
base
H209 אוֹנָן (vigorous) son of Judah
209 'Ownan o-nawn'
a variation of 207; strong; Onan, a son of Judah:--Onan.
see HEBREW for 0207
אוֹנָן (o.nan) — Onan.
A man of the tribe of Judah living at the time of Egypt and Wilderness, first mentioned at Gen.38.4;
son of: Judah (H3063) and Bath-shua (H1323I) ;
brother of: Er (H6147) and Shelah (H7956);
half-brother of: Perez (H6557) and Zerah (H2226I)
§ Onan = "strong"
second son of Judah, slain by God for not fulfilling the levitical requirement to beget a child with the wife of a dead, childless brother
Prep | N-proper — Preposition · noun proper masculineHR/Npm
o'-nan ('onan, "vigorous"; compare ONAM, a "son" of Judah (Ge 38:4,8-10; 46:12; Nu 26:19; 1Ch 2:3); "The story of the untimely death of Er and Onan implies that two of the ancient clans of Judah early disappeared" (Curtis, Chron, 84). See Skinner, Gen, 452, where it is pointed out that in Ge 38:11 Judah plainly attributes the death of his sons in some way to Tamar herself. The name is allied to Onam.
Onan
Strong, the second son of Judah (Gen. 38:4-10; comp. Deut. 25:5; Matt. 22:24). He died before the going down of Jacob and his family into Egypt.
(strong), the second son of Judah by the Canaanitess, "the daughter of Shua." (Genesis 38:4; 1 Chronicles 2:3) "What he did was evil in the eyes of Jehovah and he slew him also, as he had slain his elder brother. (Genesis 38:9) His death took place before the family of Jacob went down into Egypt. (Genesis 46:12; Numbers 26:19) (B.C. 1706.)
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
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
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)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
יָבַם (yabam) is a verb that refers to the act of performing levirate marriage, specifically marrying a deceased brother's widow to ensure his lineage continues. It is derived from a root that is uncertain in meaning but is used only in a denominative form. The entries consistently emphasize the duty involved in this cultural practice.
[יָבַם] vb. denom., only Pi. do duty of יָבַם to a brother's widow
base
H2992 יָבַם vb. denom. only Pi. do duty of יָבַם to a brother's widow
2992 yabam yaw-bam'
a primitive root of doubtful meaning; used only as a
denominative from 2993; to marry a (deceased) brother's
widow:--perform the duty of a husband's brother, marry.
see HEBREW for 02993
יָבַם (ya.vam) — be brother-in-law.
1) (Piel) to perform levirate marriage, perform the duty of a brother-in-law
1a) the duty due to a brother who died childless - to marry his widow and have a son for his name
Conj | V-Piel-Impv-2ms — Conjunction · verb piel imperative second person masculine singularHC/Vpv2ms
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…
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/Sp3fs — Particle · suffixHTo/Sp3fs
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Hiphil-Impv-2ms — Conjunction · verb hiphil imperative second person masculine singularHC/Vhv2ms
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
N-ms — Noun common · masculine singular absoluteHNcmsa
of'-spring.
See CHILDREN.
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms