Genesis 2:15 — Word Study
WLCוַיִּקַּ֛ח יְהוָ֥ה אֱלֹהִ֖ים אֶת־ הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־ עֵ֔דֶן לְעָבְדָ֖הּ וּלְשָׁמְרָֽהּ׃
BSAThen the LORDYᵉhôvâh [Yehovah, The covenant Name of God] Godʼĕlôhîym [Elohim, the supreme God] tooklâqach▸ [to get, to seize] the manʼâdâm [Adam, the first human] in the Gardengan [an enclosed area, a place of beauty] of EdenʻÊden [a place of pleasure, delight] to cultivateʻâbad [to till, to serve] and keep itshâmar [to protect, to watch over]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקַּ֛ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֱלֹהִ֖ים | God | Noun common, masculine plural absolute |
| אֶת־ | the object marker | Particle |
| הָֽאָדָ֑ם | the man | Particle, noun common masculine singular absolute |
| וַיַּנִּחֵ֣הוּ | and he put him | Verb hiphil sequential imperfect third person masculine singular, suffix |
| בְגַן־ | in [the] garden of | Preposition, noun common both singular construct |
| עֵ֔דֶן | Eden | Noun proper |
| לְעָבְדָ֖הּ | to till it | Preposition, verb qal infinitive construct common, suffix |
| וּלְשָׁמְרָֽהּ׃ | and to keep it | Conjunction, preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the LORD God took the man and placed him in the Garden of Eden to cultivate and keep it. |
| KJV | And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. |
| ASV | And Jehovah God took the man, and put him into the garden of Eden to dress it and to keep it. |
| YLT | And Jehovah God taketh the man, and causeth him to rest in the garden of Eden, to serve it, and to keep it. |
| WEB | Yahweh God took the man, and put him into the garden of Eden to cultivate and keep it. |
| BBE | And the Lord God took the man and put him in the garden of Eden to do work in it and take care of it. |
The translations agree on the key actions of God in this verse.
The sentence has a main action followed by a purpose clause, clearly outlining God's intention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 2:15
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 Creation of Man and His Purposegenerated
Genesis 2:15 describes how God placed Adam in the Garden of Eden, highlighting the relationship between humanity and creation. This placement comes after the creation of man in Genesis 1:27, where God created man in His image. The command to cultivate and keep the garden emphasizes humanity's role in stewardship of the earth, a theme echoed throughout Scripture, such as in Psalm 8:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 2:2 | And by the seventh day God had finished the work He had been doing; so on that day He rested from all His work. |
| 2 | Job 31:33 | if I have covered my transgressions like Adam by hiding my guilt in my heart, |
| 3 | Genesis 2:8 | And the LORD God planted a garden in Eden, in the east, where He placed the man He had formed. |
| 4 | Psalm 128:2 | For when you eat the fruit of your labor, blessings and prosperity will be yours. |
| 5 | Ephesians 4:28 | He who has been stealing must steal no longer, but must work, doing good with his own hands, that he may have something to share with the one in need. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — לָקַח, vai.yi.Kachgenerated
The verb לָקַח (*laqach*) means 'to take' and encompasses actions like receiving or seizing. In this context, it indicates God's active role in taking the man and placing him in the garden, showing divine initiative in creation.
The parsing indicates it is a sequential imperfect verb, which suggests an ongoing action in the narrative. This highlights that God's act of taking is part of a larger unfolding plan for humanity's relationship with creation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses took for לָקַח.
Sentence Structuregenerated
The finite verb וַיִּקַּח (*vai.yi.kach*) governs the sentence, with two main clauses following: what God did and where He placed the man. The structure emphasizes God's actions as central to the narrative.
The sentence's flow highlights the sequential nature of God's actions: taking the man, placing him in the garden, and assigning him tasks, which collectively establish humanity's purpose.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἔλαβεν (*elaben*) to translate לָקַח, which means 'he took'. This choice reflects a direct action, paralleling the Hebrew meaning and emphasizing God's active role in creation.
The use of κύριος (*kyrios*) for יְהוָה indicates the divine authority in the act of creation, consistent with the Hebrew text.
In plain words — the whole versegenerated
Genesis 2:15 tells us that God took the man and placed him in the Garden of Eden to work it and take care of it. This verse shows God's intention for humanity to have a role in caring for creation.
Frequently Asked Questionsgenerated
It signifies that God intended for humanity to have a special role in creation, to cultivate and care for the garden.
This indicates that humanity's purpose includes stewardship and responsibility for the earth and its resources.
It establishes that work is a part of God's design for humanity, intended for good and fulfillment.
We learn that God is actively involved in creation and has a plan for humanity's role within it.
Reflection Questionsgenerated
- What does it mean to me that God placed humanity in the garden to work and keep it?
- How can I apply the principle of stewardship in my own life?
- In what ways do I see God's intention for work reflected in my daily activities?
- How can I cultivate a deeper relationship with creation as part of my faith?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing God's intention for humanity and the role of Adam in the garden.
For (the title) God, indeed, which always belonged to Him, it names at the very first: "In the beginning God created the heaven and the earth;" Genesis 1:1 and as long as He…Early Church Fathers on Genesis 2 →
How would God have placed what was altogether imperfect in paradise to work and guard it? For he who is capable of tending “the tree of life” and everything that God planted and caused to spring up afterwards would not reasonably be called…Early Church Fathers on Genesis 2 →
Having spoken of Paradise and the rivers which issue from it and divide up, Scripture turns to speak of the entry of Adam into Paradise and the law which was laid down for him,Early Church Fathers on Genesis 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 2:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord God took the man, and put him into the garden of Eden,.... This is observed before in Genesis 2:8 and is here repeated to introduce what follows; and is to be understood not of a
Read John Gill on Genesis 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. No JFB commentary on these verses.
Read Robert Jamieson on Genesis 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePut him, i.e. commanded and inclined him to go. To prune, dress, and order the trees and herbs of the garden, and to keep it from the annoyance of beasts, which being unreasonable creatures, and allowed the use of herbs, might easily spoil the beauty of it.
Read Matthew Poole on Genesis 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 2:15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.Ver. 15. To dress it, and to keep it.] This he did as without necessity, so without pains, without weariness. It was rather his recreation than his occupation. He laboured now by an ordinance; it was after his fall laid upon him as a punishment, to eat his bread in the sweat of his nose. God never made any, as he made Leviathan, to sport himself only; or to do, as it is said of the people of Tombutum in Africa, that they spend their whole time in piping and dancing; but to "work," either "with his hands" or his head, "in the sweat of his brow," or of his brain, "the thing that is…
Read John Trapp on Genesis 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) And the Lord God took the man (the adam), and put him into the garden of Eden.—The narrative now reverts to Genesis 2:8, but the word translated put is not the same in both places. Here it literally means He made him rest, that is, He gave it to him as his permanent and settled dwelling. To dress it and to keep it.—The first word literally means to work it; for though a paradise, yet the garden had to be tilled and planted. Seeds must be sown and the cultivated plots kept in order; but all this really added to Adam’s happiness, because the adâmâh, as yet uncursed, responded willingly to the husbandman’s care. The other word, “to keep it,” implies, however, some difficulty and danger.…
Read Charles John Ellicott on Genesis 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Put him into the garden - to dress it, and to keep it.] Horticulture, or gardening, is the first kind of employment on record, and that in which man was engaged while in a state of perfection and innocence. Though the garden may be supposed to produce all things spontaneously, as the whole vegetable surface of the earth certainly did at the creation, yet dressing and tilling were afterwards necessary to maintain the different kinds of plants and vegetables in their perfection, and to repress luxuriance. Even in a state of innocence we cannot conceive it possible that man could have been happy if inactive. God gave him work to do, and his employment contributed to his happiness…
Read AdamClarke on Genesis 2 →CambridgeThe Cambridge Bible for Schools and Colleges15. This verse resumes the subject matter of Gen 2:9, which has been interrupted by the description of the rivers. to dress it and to keep it] The Lord God puts man into the garden for a life, not of indolence, but of labour. “To dress it,” that is to cultivate the soil, tend and prune the trees: “to keep it,” that is to defend it from depredation by animals, or from the evils arising from unchecked luxuriance. In other words, he is given, from the first, his work to do by which he is (1) to improve his surroundings, (2) to provide for the necessities of life, (3) to protect from waste or loss that which is committed to his care. This work will exact abundant physical effort; it will…
Read Cambridge on Genesis 2 →Albert Barnes1798–1870Barnes' Notes on the Bible- XII. The Command 15. נוּח nûach “rest, dwell.” עבד ‛ābad “work, till, serve.” שׁמר shāmar “keep, guard.” We have here the education of man summed up in a single sentence.
Read Albert Barnes on Genesis 2 →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 the LORD God took the man and placed him in the Garden of Eden to cultivate and keep it.
Yahweh God took the man, and put him into the garden of Eden to cultivate and keep it.
Then the LORD God took the man and placed him in the Garden of Eden to cultivate and keep it.
The Lord God took the man and placed him in the orchard in Eden to care for it and to maintain it.
Tyndale line
And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
And Jehovah God took the man, and put him into the garden of Eden to dress it and to keep it.
And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
And the LORD God took the man, and put him into the garden of Eden, to dress it, and to keep it.
Then the Lord God tooke the man, and put him into the garden of Eden, that he might dresse it and keepe it.
Strictly literal
And Jehovah Elohim took Man, and put him into the garden of Eden, to till it and to guard it.
And Jehovah God taketh the man, and causeth him to rest in the garden of Eden, to serve it, and to keep it.
And YHWH God takes the man, and causes him to rest in the Garden of Eden, to serve it and to keep it.
And the Lord God took the man, and put him into the garden of Eden, to till it, and to keep it.
Yahweh God took the man and put him into the garden of Eden to work it and to maintain it.
From the Latin
And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it.
Simplified
The Lord God put the man in the Garden of Eden to cultivate it and care for it.
And the Lord God took the man and put him in the garden of Eden to do work in it and take care of it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch largely agree, with the Samaritan version differing slightly in the verb form used for 'placed'. The Dead Sea Scrolls show a similar structure, though some words are restored, indicating a close relationship to the Masoretic Text.
וַיִּקַּ֛ח יְהוָ֥ה אֱלֹהִ֖ים אֶת־ הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־ עֵ֔דֶן לְעָבְדָ֖הּ וּלְשָׁמְרָֽהּ׃
8 of the 10 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.
ויקח יהוה אלהים את האדם ויניחהו בגן עדן לעבדה ולשׁמרה
1 word differs from the Masoretic Text: יניחהו (settle)
ויקח יהוה אלהים את האדם [וינח׳הו] בגן עדן לעבד׳ה [ולשמר׳ה]
7 words on the leather — 1 partly restored, 2 supplied entire by an editor.
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 2:15
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.
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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
Hc/Vhw3ms/Sp3ms — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3ms
גַּן (gan) means 'garden' or 'enclosure' and can refer to a physical garden or, figuratively, to a bride. It is derived from a root meaning to fence in. The term is used in various contexts, including the Garden of Eden and specific locations like Beth-haggan.
גַּן n.m. & f. enclosure, garden
base
H1588 גַּן enclosure, garden
1588 gan gan
from 1598; a garden (as fenced):--garden.
see HEBREW for 01598
גַּן (gan) — Garden (of Uzza).
This name means garden, enclosure
גַּן (gan) — (Beth)-haggan.
Combined with ba.yit (בַּ֫יִת "Beth" H1004H)
גַּן (gan) — garden.
1) garden, enclosure
1a) enclosed garden
1a1) (fig. of a bride)
1b) garden (of plants)
1c) Garden of Eden
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
The Hebrew word עֵ֫דֶן (*Eden*) refers to both a geographical region, identified as the home of Adam and Eve, and a Levite name found in 2 Chronicles 29:12 and 31:15. The term is associated with the meaning 'pleasure.' The entries highlight its dual use as a place and a personal name, with no significant disagreement among the lexicons.
עֵ֫דֶן n.pr.m. Levite name 2 Ch 29:12 (𝔊 Ιω(α)δαν), 31:15 (𝔊 Οδαμ, 𝔊L Ιαδαν).
done
עֵ֫דֶן n.pr.terr. (prob. associated by Heb. with I. עֵ֫דֶן);—district in which lay garden of י׳, home of Adam and Eve
base
H5731a עֵ֫דֶן Levite name H5731b עֵ֫דֶן n. pr. terr. (prob. associated by Heb. with I. עֵ֫דֶן);—district in which lay garden of י׳, home of Adam and Eve
5731 `Eden ay'-den
the same as 5730 (masculine); Eden, the region of Adam's
home:--Eden.
see HEBREW for 05730
עֵ֫דֶן (e.den) — Eden.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.29.12;
son of: Joah (H3098L)
§ Eden= "pleasure"
a Gershonite Levite, son of Joah in the days of king Hezekiah of Judah
עֵ֫דֶן (e.den) — Eden.
§ Eden= "pleasure"
the first habitat of man after the creation
עֵ֫דֶן (e.den) — Eden.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.31.15
§ Eden= "pleasure"
the first habitat of man after the creation
N-proper — Noun properHNpl
e'-d'-n (`edhen, "delight"; Edem):
(1) The land in which "Yahweh God planted a garden," where upon his creation "he put the man whom he had formed" (Ge 2:8).
In the Assyrian inscriptions idinu (Accadian, edin) means "plain" and it is from this that the Biblical word is probably derived. Following are the references to Eden in the Bible, aside from those in Ge 2 and 3: Ge 4:16; Isa 51:3; Eze 28:13; 31:9,16,18; 36:35; Joe 2:3. The Garden of Eden is said to be "eastward, in Eden" Ge (2:8); where the vegetation was luxurious (2:9) and the fig tree indigenous (3:7), and where it was watered by irrigation.
Eden
Delight. (1.) The garden in which our first parents dewlt (Gen. 2:8-17). No geographical question has been so much discussed as that bearing on its site. It has been placed in Armenia, in the region west of the Caspian Sea, in Media, near Damascus, in Palestine, in Southern Arabia, and in Babylonia. The site must undoubtedly be sought for somewhere along the course of the great streams the Tigris and the Euphrates of Western Asia, in “the land of Shinar” or Babylonia. The region from about lat. 33 degrees 30’ to lat. 31 degrees, which is a very rich and fertile tract, has been by the most competent authorities agreed on as the probable site of Eden. “It is a region where streams abound, where they divide and re-unite, where alone in the Mesopotamian tract can be found the phenomenon of a single river parting into four arms, each…
A Gershonite Levite, son of Joah, in the days of Hezekiah. (2 Chronicles 29:12) (B.C. 727.) Also a Levite, probably identical with the preceding. (2 Chronicles 31:15)
A province in Asia, in which was Paradise. "The Lord God planted a garden eastward in Eden, and there he put the man whom he had formed," Ge 2:8. The topography of Eden is thus described: "And a river went out of Eden to water the garden, and from thence it was parted, and became into four heads. The name of the first is Pison," etc.
This obscure passage has received many different explanations and applications, none of which are fully satisfactory; and now it is impossible to say with certainty where Eden lay. Most writers have sought for it in some elevated and central region, the heights of which would give rise to various rivers flowing off in different directions through lower grounds to their outlets. Such a region exists in the high lands of Armenia, west of Mount Ararat and 5,000 feet above the sea. Here, within a circle but a…
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3fs
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Conj | Prep | V-Qal-Inf-a | Suff — Conjunction · preposition · verb qal infinitive construct common · suffixHC/R/Vqcc/Sp3fs