Genesis 29

Genesis 29


Then JacobI wentII on his journey,III

Notes on verse 1a

I “Jacob” = Yaaqob. From the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is Isaac’s son and his descendants. The name means heel-catcher or supplanter.
II “went” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
III “journey” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.

and cameIV to the landV of the peopleVI of the east.VII 

Notes on verse 1b

IV “came” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
V “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
VI “people” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
VII “east” = qedem. Perhaps from qadam (to come in front or be in front; to meet, anticipate, confront, receive, or rise; sometimes to meet for help). This is front, formerly, before, east, eternal, everlasting, antiquity.

As he looked,VIII he sawIX a wellX in the fieldXI

Notes on verse 2a

VIII “looked” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
IX “saw” = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
X “well” = beer. From baar (to make plain; to dig; can also mean to engrave or figuratively to explain). This is a well or pit.
XI “field” = sadeh. This is literally field, ground, soil, or land. It can be used to mean wild like a wild animal.

andXII threeXIII flocksXIV of sheepXV lyingXVI there beside it; for out of that well the flocks were watered.XVII

Notes on verse 2b

XII {untranslated} = hinneh. Same as “saw” in v2. See note IX above.
XIII “three” = shalosh. This is three, fork, three times.
XIV “flocks” = eder. From adar (fail, missing) OR from adar (to dig, help, keep rank; properly, to muster troops as for battle; to miss or lack since you can see who is missing following muster; to arrange like a vineyard and so to hoe). This is arrangement – of animals, a flock or herd.
XV “sheep” = tson. This is a flock of sheep and goats.
XVI “lying” = rabats. This is crouched like an animal, lie down, lie stretch out, rest, sit, brood, lurk.
XVII “watered” = shaqah. This is to give water to, to cause to drink – to irrigate, drown. It can be used for watering plants or giving water to flocks.

The stoneXVIII on the well’s mouthXIX was large,XX 

Notes on verse 2c

XVIII “stone” = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”
XIX “mouth” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
XX “large” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.

and when all the flocks were gatheredXXI there, the shepherds would rollXXII the stone from the mouth of the well, and water the sheep, and put the stone backXXIII in its placeXXIV on the mouth of the well.

4 Jacob said to them, “My brothers,XXV where do you come from?”

They said, “We are from Haran.”XXVI 

Notes on verses 3-4

XXI “gathered” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.
XXII “roll” = galal. 18x in OT. This is to roll, roll away, wallow, commit, remove. It is rolling in a literal or figurative sense.
XXIII “put…back” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”
XXIV “place” = maqom. From qum(to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
XXV “brothers” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
XXVI “Haran” = Charan. 12x in OT. From Assyrian arranu (road, crossroads, junction of trade routes) OR from charar (to be scorched, burn, glow, dry up; figuratively, to show passion). This is Haran, meaning crossroads. It is also a proper name meaning parched.

He said to them, “Do you knowXXVII LabanXXVIII sonXXIX of Nahor?”XXX

They said, “We do.”XXXI 

Notes on verse 5

XXVII “know” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.
XXVIII “Laban” = Laban. From the same as laban (white); from laban (to be white or make a brick). This is Laban, meaning white.
XXIX “son” = ben. Same as “people” in v1. See note VI above.
XXX “Nahor” = Nachor. 18x in OT. From the same as nachar (nostril or snorting; root means to snort or snore). This is Nachor or Nahor, meaning “snorer.”
XXXI “do” = yada. Same as “know” in v5. See note XXVII above.

He said to them, “Is it wellXXXII with him?”

“Yes,”XXXIII they replied, “and hereXXXIV is his daughterXXXV Rachel,XXXVI comingXXXVII with the sheep.” 

Notes on verse 6

XXXII “well” = shalom. From shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated). This is completeness, soundness, welfare, favor, friend, good health. It is to be safe and figuratively well, happy, at peace, friendly. Abstractly, it includes the ideas of welfare and prosperity (not in excessive wealth, but in having enough).
XXXIII “yes” = shalom. Same as “well” in v6. See note XXXII above.
XXXIV “here” = hinneh. Same as “saw” in v2. See note IX above.
XXXV “daughter” = bat. Related to “people” in v1. From ben (see note VI above). This is daughter in a literal or figurative sense.
XXXVI “Rachel” = Rachel. From the same as rachel (a ewe, sheep). Its root may refer to travelling. This is Rachel, meaning “ewe.”
XXXVII “coming” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.

He said, “Look,XXXVIII it is still broadXXXIX daylight;XL it is not timeXLI for the animalsXLII to be gathered together. Water the sheep, and go, pastureXLIII them.” 

Notes on verse 7

XXXVIII “look” = hen. Related to “saw” in v2. See note IX above.
XXXIX “broad” = gadol. Same as “large” in v2. See note XX above.
XL “daylight” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
XLI “time” = eth. Probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.
XLII “animals” = miqneh. From qahah (to get, acquire, purchase, move to jealousy, buyer, keep cattle). This is something that is bought, which implies property or possession. However, it is generally used of livestock – cattle, flock, herds.
XLIII “pasture” = ra’ah. This is to tend a flock, pasture, or graze. It can mean to rule or to associate with someone. Figuratively, it can be ruler or teacher.

But they said, “We cannotXLIV until all the flocks are gathered together, and the stone is rolled from the mouth of the well; then we water the sheep.”

While he was still speakingXLV with them, Rachel came with her father’sXLVI sheep; for she keptXLVII them. 

Notes on verses 8-9

XLIV “cannot” = lo + yakol. Yakol is to be able, endure, overcome, prevail.
XLV “speaking” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
XLVI “father’s” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
XLVII “kept” = ra’ah. Same as “pasture” in v7. See note XLIII above.

10 XLVIIINow when Jacob saw Rachel, the daughter of his mother’sXLIX brother Laban, and the sheep of his mother’s brother Laban, Jacob went upL and rolled the stone from the well’s mouth, and watered the flock of his mother’s brother Laban. 

Notes on verse 10

XLVIII {untranslated} = hayah. This is to be or become, to happen.
XLIX “mother’s” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.
L “went up” = nagash. This is to draw, bring, or come near. It is approaching for any reason – as an attack on an enemy, in order to worship, to make an argument. It can also be used as a euphemism for sex.

11 Then Jacob kissedLI Rachel,LII and weptLIII aloud. 

Notes on verse 11

LI “kissed” = nashaq. This is to kiss in a literal or figurative sense. It can mean to touch, rule, or equip with weapons.
LII {untranslated} = nasa + et + qol. Literally “lifted up his voice.” Nasa is the same as “went” in v1. See note II above. Qol is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
LIII “wept” = bakah. This is to weep, complain, or lament.

12 And Jacob toldLIV Rachel that he was her father’s kinsman,LV and that he was Rebekah’sLVI son; and she ranLVII and told her father.

Notes on verse 12

LIV “told” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
LV “kinsman” = ach. Same as “brothers” in v4. See note XXV above.
LVI “Rebekah’s” = Ribqah. From the same as marbeq (fattened, a stall used for housing cattle; root may mean to tie up). This is Rebekah, perhaps meaning tied up or secured. See
LVII “ran” = ruts. This is to run or rush, divide quickly, bring swiftly. It can also refer to a footman or guard.

13 LVIIIWhen Laban heardLIX the newsLX about his sister’sLXI son Jacob, he ran to meetLXII him;

Notes on verse 13a

LVIII {untranslated} = hayah. Same as {untranslated} in v10. See note XLVIII above.
LIX “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
LX “news” = shema. Related to “heard” in v13. 18x in OT. From shama (see note LIX above). This is a report, rumor, fame, sound, audience, or speech.
LXI “sister’s” = achot. Related to “brothers” in v4. From the same as ach (see note XXV above). This is sister in a literal or figurative sense. It can also mean another or together.
LXII “meet” = qirah. From the same as qara (to happen, meet, bring about). This is any kind of encounter, whether peaceful, hostile, or incidental. It can also mean help or seek.

he embracedLXIII him and kissed him, and broughtLXIV him to his house.LXV Jacob toldLXVI Laban all these things,LXVII 

Notes on verse 13b

LXIII “embraced” = chabaq. 13x in OT. This is to embrace, clasp one’s hands, or cling.
LXIV “brought” = bo. Same as “coming” in v6. See note XXXVII above.
LXV “house” = bayit. Related to “people” in v1 & “daughter” in v6. Probably from banah (see note VI above). This is house, court, family, palace, temple.
LXVI “told” = saphar. From sepher (writing, document, book, evidence). This is properly to tally or record something. It can be enumerate, recount, number, celebrate, or declare.
LXVII “things” = dabar. Related to “speaking” in v9. From dabar (see note XLV above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.

14 and Laban said to him, “Surely you are my boneLXVIII and my flesh!”LXIX And he stayedLXX with him a month.LXXI, LXXII

Notes on verse 14

LXVIII “bone” = etsem. From atsam (vast, numerous, strong; to close one’s eyes, to make powerful; to break bones). This is self, life, strength, bone, or substance.
LXIX “flesh” = basar. From basar (being a messenger, publish, carry preach; properly, this is being fresh, rosy or cheerful as one bearing news). This is flesh, the body, fat, skin, self, nakedness, humankind, or kin. It can also refer to private parts.
LXX “stayed” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
LXXI “month” = chodesh. From chadash (to renew, repair). This refers to a new moon. It can also mean monthly.
LXXII {untranslated} = yom. Same as “daylight” in v7. See note XL above.

15 Then Laban said to Jacob, “Because you are my kinsman, should you therefore serveLXXIII me for nothing?LXXIV Tell me, what shall your wagesLXXV be?” 

Notes on verse 15

LXXIII “serve” = abad. This is to work, serve, or compel. It can describe any kind of work or service (including religious devotion).  Also, till or cultivate. Used causatively, it can mean to enslave or keep in bondage.
LXXIV “nothing” = chinnam. From chen (grace, favor, kindness, beauty, precious); from chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is out of favor, so it can mean without cost, without payment, nothing, vain, or useless.
LXXV “wages” = maskoreth. 4x in OT – 3x in Genesis & 1x in Ruth. From sakar (to hire, reward, earn). This is wages or reward.

16 Now Laban had twoLXXVI daughters; the nameLXXVII of the elderLXXVIII was Leah,LXXIX and the name of the youngerLXXX was Rachel. 

Notes on verse 16

LXXVI “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
LXXVII “name” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.
LXXVIII “elder” = gadol. Same as “large” in v2. See note XX above.
LXXIX “Leah” = Leah. From laah (to be weary or exhausted, parched, faint, or tired; to be impatient or have a hard time; figuratively, being grieved or disgusted). This is Leah, meaning “weary” or “wild cow.” See
LXXX “younger” = qatan. From quwt (grieved, cut off, to detest). This is least, small, young, little one. It is literally smaller whether in amount or size. Figuratively it is smaller in the sense of younger or less important.

17 Leah’s eyesLXXXI were lovely,LXXXII and Rachel wasLXXXIII graceful and beautiful.LXXXIV 18 Jacob lovedLXXXV Rachel; so he said, “I will serve you sevenLXXXVI years for your younger daughter Rachel.” 

Notes on verses 17-18

LXXXI “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
LXXXII “lovely” = rak. 16x in OT. From rakak (to be tender, soft, faint, weak; to soften or mollify). This is tender in a literal or figurative sense. It could be delicate, gentle, inexperienced, refined, soft, or weak.
LXXXIII “was” = hayah. Same as {untranslated} in v10. See note XLVIII above.
LXXXIV “graceful and beautiful” = yapheh + toar + yapheh + mareh. Literally “beautiful of for and beautiful of appearance.” Yapheh is from yaphah (to be beautiful, decorate; root means being bright, which implies being beautiful). This is beautiful in a literal or figurative sense – appropriate, handsome, godly, pleasant. Toar is 15x in OT. From taar (to incline, extend, mark out). This is an outline and so a form or figure or appearance. Mareh is related to “looked” in v2. From raah (see note VIII above). This is sight, appearance, or vision. It can be a view, seeing itself, that which is seen, something real, or a vision one sees.
LXXXV “loved” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
LXXXVI “seven” = sheba. This is seven or by sevenfold. It can also be used to imply a week or an indefinite number. Symbolically, this is the number of fullness, sacredness, perfection.

19 Laban said, “It is betterLXXXVII that I giveLXXXVIII her to you than that I should give her to any other man;LXXXIX stay with me.” 

Notes on verse 19

LXXXVII “better” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
LXXXVIII “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
LXXXIX “man” = enosh. From anash (to be weak, sick, or frail). This is human, humankind, another. It is mortal.

20 So Jacob served seven years for Rachel, and they seemedXC to him but a fewXCI daysXCII because of the love he had for her.

Notes on verse 20

XC “seemed” = hayah. Same as {untranslated} in v10. See note XLVIII above.
XCI “few” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
XCII “days” = yom. Same as “daylight” in v7. See note XL above.

21 Then Jacob said to Laban, “GiveXCIII me my wifeXCIV that I may go inXCV to her, for my timeXCVI is completed.”XCVII 

Notes on verse 21

XCIII “give” = yahab. This is give, put, bring, take. It is to give in a literal or figurative sense.
XCIV “wife” = ishshah. Perhaps related to “man” in v19. From ish (man); perhaps from enosh (see note LXXXIX). This is woman, wife, or female.
XCV “go in” = bo. Same as “coming” in v6. See note XXXVII above.
XCVI “time” = yom. Literally “days.” Same as “daylight” in v7. See note XL above.
XCVII “completed” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.

22 So Laban gathered together all the peopleXCVIII of the place, and madeXCIX a feast.C 

Notes on verse 22

XCVIII “people” = enosh. Same as “man” in v19. See note LXXXIX above.
XCIX “made” = asah. This is to make, do, act, appoint, become in many senses.
C “feast” = mishteh. From shathah (to drink literally or figuratively; a drinker). This is drink or the act of drinking. So it is a feast or banquet, as occasions with drinking.

23 CIBut in the evening he tookCII his daughter Leah and brought her to Jacob; and he went in to her. 24 (Laban gave his maid ZilpahCIII to his daughter Leah to be her maid.)CIV 

Notes on verses 23-24

CI {untranslated} = hayah. Same as {untranslated} in v10. See note XLVIII above.
CII “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
CIII “Zilpah” = Zilpah. 7x in OT. Perhaps from zalaph (drip, sprinkle, pour – as fragrance or myrrh does). This is Zilpah, meaning “drop” or “sprinkle.” See
CIV “maid” = shiphchah. Root may mean to spread out – it would be the same root used in mishpachah, which means family or clan. This is maidservant, female slave, or female bondslave.

25 When morningCV came,CVI, CVII it was Leah!

And Jacob said to Laban, “What is this you have doneCVIIII to me? Did I not serve with you for Rachel? Why then have you deceivedCIX me?” 

Notes on verse 25

CV “morning” = boqer. From baqar (to seek, plow, break forth, admire, care for). This refers to the break of day. So it is dawn, early, morning, or morrow.
CVI “came” = hayah. Same as {untranslated} in v10. See note XLVIII above.
CVII {untranslated} = hinneh. Same as “saw” in v2. See note IX above.
CVIII “done” = asah. Same as “made” in v22. See note XCIX above.
CIX “deceived” = ramah. 13x in OT. This is to hurl, shoot, carry, or throw. Figuratively, it is to beguile, delude or betray. It can also refer to an archer.

26 Laban said, “This is not done in our countryCX—giving the youngerCXI beforeCXII the firstborn.CXIII 

Notes on verse 26

CX “country” = maqom. Same as “place” in v3. See note XXIV above.
CXI “younger” = tsair. From tsaar (to be brought low, small, little one; figuratively, be insignificant or ignoble). This is little, young, least, younger, few in number, low in value.
CXII “before” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
CXIII “firstborn” = bekirah. 6x in OT. From bakar (to bear fruit, be firstborn, firstling, that which opens the womb, give the birthright to). This is firstborn – specifically referring to a firstborn daughter.

27 Complete the weekCXIV of this one, and we will give you the other also in return for servingCXV meCXVI another seven years.” 

28 Jacob did so, and completed her week; then Laban gave him his daughter Rachel as a wife. 29 (Laban gave his maid BilhahCXVII to his daughter Rachel to be her maid.) 30 So Jacob went in to Rachel also, and he loved Rachel more than Leah. He served Laban for another seven years.

Notes on verses 27-30

CXIV “week” = shabua. Related to “seven” in v18. From sheba (see note LXXXVI above). This is a unit of seven, often used to refer to a week or 7 years (i.e. a week of years).
CXV “serving” = abodah. Related to “serve” in v15. From abad (see note LXXIII above). This is labor, service, bondage, job, servitude, worker. It can refer to any kind of work.
CXVI Literally “for the service which you will serve with me.”
CXVII “Bilhah” = Bilhah. 11x in OT. From balahh (to be afraid, to palpitate) OR from balah (to wear out). This is Bilhah, perhaps meaning “timid,” “trouble,” “foolish,” or “calamity.” It is also a place. See

31 When the LordCXVIII saw that Leah was unloved,CXIX he openedCXX her womb;CXXI but Rachel was barren.CXXII 

Notes on verse 31

CXVIII “Lord” = YHVH. Related to {untranslated} in v10. From havah (to be, become) or hayah (see note XLVIII above). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
CXIX “was unloved” = sane. This is an enemy or foe. It is one that is hated with a personal hatred.
CXX “opened” = patach. This is to open wide in a literal or figurative sense. So, it is open, draw out, let something go free, break forth. It can also mean to plow, engrave, or carve.
CXXI “womb” = rechem. Related to racham (compassion, tender love, womb, compassion; the womb as that which cherishes the fetus). This is a womb.
CXXII “barren” = aqar. 12x in OT. From the same as eqer (stock, member, offshoot; figuratively, could be a descendant or someone who is transplanted like an immigrant who takes up permanent residence); from aqar (to uproot, pluck out, dig out by the roots, to hamstring; figuratively, to exterminate). This is barrenness or a woman who is barren.

32 Leah conceivedCXXIII and boreCXXIV a son, and she namedCXXV him Reuben;CXXVI for she said, “Because the Lord has looked on my affliction;CXXVII surely now my husbandCXXVIII will love me.” 

Notes on verse 32

CXXIII “conceived” = harah. This is to conceive or be pregnant – it can be literal or figurative.
CXXIV “bore” = yalad. This is to bear or bring forth. It can mean to act as midwife or to show one’s lineage. This is often used for birth or begetting.
CXXV “named” = qara + shem. Literally “she called his name.” Qara is to call or call out – to call someone by name. Also used more broadly for calling forth. Shem is the same as “name” in v16. See note LXXVII above.
CXXVI “Reuben” = Reuben. Related to “looked” in v2 &{untranslated} in v17 & “people” in v1. From raah (see note VIII above) + ben (see note VI above). This is Reuben, meaning “behold a son.”
CXXVII “affliction” = oniy. From anah (to be bowed down; humility or being browbeaten, oppressed, afflicted, or depressed; literal or figurative – depressed in mood or circumstance). This is misery, poverty, or affliction.
CXXVIII “husband” = ish. Perhaps related to “man” in v19 & “wife” in v21. See note XCIV above.

33 She conceived again and bore a son, and said, “Because the Lord has heard that I am hated,CXXIX he has given me this son also”; and she named him Simeon.CXXX 

34 Again she conceived and bore a son, and said, “Now this timeCXXXI my husband will be joinedCXXXII to me, because I have borne him three sons”; therefore he was named Levi.CXXXIII 

Notes on verses 33-34

CXXIX “hated” = sane. Same as “unloved” in v31. See note CXIX above.
CXXX “Simeon” = Shimon. Related to “heard” and “news” in v13. From shama (see note LIX above). This is Simeon – Jacob’s son and his tribe. It means “he who hears.”
CXXXI “time” = paam. From paam (to move, trouble; to tap in a regular rhythm; to agitate). This is a beat, stroke, footstep, or occurrence.
CXXXII “joined” = lavah. This is to join, abide with, borrow. Properly, it means to twine, which gives it the sense of joining or uniting. It can also mean to remain or borrow/lend as joining an obligation to another. This root may be where the name/tribe Levi comes from.
CXXXIII “Levi” = Levi. Perhaps related to “joined” in v34. Perhaps from lavah (see note CXXXII above). This is Levi, perhaps meaning “attached.” It can refer to Jacob’s son, his tribe, and descendants.

35 She conceived again and bore a son, and said, “This time I will praiseCXXXIV the Lord”; therefore she named him Judah;CXXXV then she ceasedCXXXVI bearing.

Notes on verse 35

CXXXIV “praise” = yadah. From yad (hand). This is to throw one’s hands into the air in a gesture of praise. So, it is to praise, give thanks, or make a confession.
CXXXV “Judah” = Yehudah. Related to “praise” in v35. Probably from yadah (see note CXXXIV above). This is Judah, meaning “praised.”
CXXXVI “ceased” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.

Image credit: “The Meeting of Jacob and Rachel” by William Dyce, 1853.

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