Genesis 22:24
in Genesis 22Moreover, Nahor’s concubine, whose name was Reumah, bore Tebah, Gaham, Tahash, and Maacah.
BSB
The same verse in ASV and KJV ▾
ASV
And his concubine, whose name was Reumah, she also bare Tebah, and Gaham, and Tahash, and Maacah.
KJV
And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
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This verse in Genesis 22
Commentary
4 notes on this verseAnd his concubine, whose name was Reumah,.... Not an harlot, but a secondary wife, who was under the proper and lawful wife, and a sort of a head servant in the family, and chiefly kept for the procreation of children; which was not thought either unlawful or dishonourable in those times such as was Hagar in Abraham's family: she bare also Tebah, and Gaham, and Thahash, and Maachah, of whom we have no account elsewhere; only it may be observed, that here Maachah is the name of a man, which sometimes is given to a woman, 1Ki 15:13.
This site's exposition
And Bethuel became the father of Rebekah
on Genesis 22:23-24
Bethuel is the last of the eight sons Milcah bore to Abraham's brother Nahor, and Rebekah arrives at the end of the list, named once as Bethuel's daughter. Reumah, Nahor's concubine, bears four more sons. Two chapters on, Abraham's servant will travel to this town to find her.
The record, by era
The Puritans and the Awakening1 voice
And his concubine, whose name was Reumah,.... Not an harlot, but a secondary wife, who was under the proper and lawful wife, and a sort of a head servant in the family, and chiefly kept for the procreation of children; which was not thought either unlawful or dishonourable in those times such as was Hagar in Abraham's family: she bare also Tebah, and Gaham, and Thahash, and Maachah, of whom we have no account elsewhere; only it may be observed, that here Maachah is the name of a man, which sometimes is given to a woman, 1Ki 15:13.
The Nineteenth Century1 voice
His concubine - We borrow this word from the Latin compound concubina, from con, together, and cubo, to lie, and apply it solely to a woman cohabiting with a man without being legally married. The Hebrew word is פילגש pilegesh, which is also a compound term, contracted, according to Parkhurst, from פלג palag, to divide or share, and נגש nagash, to approach; because the husband, in the delicate phrase of the Hebrew tongue, approaches the concubine, and shares the bed, etc., of the real wife with her.
The words behind it
14 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וּפִֽילַגְשׁ֖וֹ | ufilagsho | and concubine his | H6370 → | 37 times |
| וּשְׁמָ֣הּ | ushemah | and name her | H8034 → | 864 times |
| רְאוּמָ֑ה | reumah | [was] Reumah | H7208 → | |
| וַתֵּ֤לֶד | vateled | and she bore | H3205 → | 496 times |
| גַּם־ | gam- | also | H1571 → | 769 times |
| הִוא֙ | hi' | she | H1931 → | 1879 times |
| אֶת־ | ʾet- | <obj.> | H853 → | 10935 times |
| טֶ֣בַח | tevach | Tebah | H2875 → | |
| וְאֶת־ | veet | and <obj.> | H853 → | 10935 times |
| גַּ֔חַם | gacham | Gaham | H1514 → | |
| וְאֶת־ | veet | and <obj.> | H853 → | 10935 times |
| תַּ֖חַשׁ | tachash | Tahash | H8477 → | |
| וְאֶֽת־ | veet | and <obj.> | H853 → | 10935 times |
| מַעֲכָֽה׃ ס | maakhah | Maacah | H4601 → |
וּפִֽילַגְשׁ֖וֹand concubine his
ufilagshoH6370 →37 times
וּשְׁמָ֣הּand name her
ushemahH8034 →864 times
רְאוּמָ֑ה[was] Reumah
reumahH7208 →
וַתֵּ֤לֶדand she bore
vateledH3205 →496 times
גַּם־also
gam-H1571 →769 times
הִוא֙she
hi'H1931 →1879 times
אֶת־<obj.>
ʾet-H853 →10935 times
טֶ֣בַחTebah
tevachH2875 →
וְאֶת־and <obj.>
veetH853 →10935 times
גַּ֔חַםGaham
gachamH1514 →
וְאֶת־and <obj.>
veetH853 →10935 times
תַּ֖חַשׁTahash
tachashH8477 →
וְאֶֽת־and <obj.>
veetH853 →10935 times
מַעֲכָֽה׃ סMaacah
maakhahH4601 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Proverbs 15:25The LORD tears down the house of the proud, but He protects the boundaries of the widow.
it leads to
- Psalms 146:9
The LORD protects foreigners; He sustains the fatherless and the widow, but the ways of the wicked He frustrates.
- Psalms 68:5–6
A father of the fatherless, and a defender of the widows, is God in His holy habitation.
- Proverbs 12:7
The wicked are overthrown and perish, but the house of the righteous will stand.
- Deuteronomy 10:17–18
For the LORD your God is God of gods and Lord of lords, the great, mighty, and awesome God, showing no partiality and accepting no bribe.
- Proverbs 23:10
Do not move an ancient boundary stone or encroach on the fields of the fatherless,
- Psalms 146:9
Through
Genesis 25:6But while he was still alive, Abraham gave gifts to the sons of his concubines and sent them away from his son Isaac to the land of the east.
it leads to
- Genesis 21:14
Early in the morning, Abraham got up, took bread and a skin of water, put them on Hagar’s shoulders, and sent her away with the boy. She left and wandered in the Wilderness of…
- Judges 6:3
Whenever the Israelites would plant their crops, the Midianites, Amalekites, and other people of the east would come up and invade them,
- Genesis 21:14
Through
Genesis 16:3So after he had lived in Canaan for ten years, his wife Sarai took her Egyptian maidservant Hagar and gave her to Abram to be his wife.
it leads to
- Genesis 12:4–5
So Abram departed, as the LORD had directed him, and Lot went with him. Abram was seventy-five years old when he left Haran.
- Genesis 12:4–5
Where this verse is studied
On this page
About Genesis
This page draws on Adam Clarke, Commentary on the Bible; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.