Genesis 3:21 — Word Study
WLCוַיַּעַשׂ֩ יְהוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כָּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם׃ פ
BSAAnd the LORDYᵉhôvâh [Yehovah, The covenant Name of God] Godʼĕlôhîym [Elohim, the supreme God] madeʻâsâh▸ [to create or do something] garmentskᵉthôneth [tunics or coats] of skinʻôwr [animal hide, like leather] and his wifeʼishshâh [woman, female companion] and He clothed themlâbash▸ [to wrap something around or put on a garment]
| Greek | English | Parsing |
|---|---|---|
| וַיַּעַשׂ֩ | and he made | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָ֨ה | Yahweh | Noun proper |
| אֱלֹהִ֜ים | God | Noun common, masculine plural absolute |
| לְאָדָ֧ם | for Adam | Preposition, noun proper masculine |
| וּלְאִשְׁתּ֛וֹ | and for wife his | Conjunction, preposition, noun common feminine singular construct |
| כָּתְנ֥וֹת | garments of | Noun common, feminine plural construct |
| ע֖וֹר | skin | Noun common, masculine singular absolute |
| וַיַּלְבִּשֵֽׁם׃ פ | and he clothed them | Verb hiphil sequential imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the LORD God made garments of skin for Adam and his wife, and He clothed them. |
| KJV | Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. |
| ASV | And Jehovah God made for Adam and for his wife coats of skins, and clothed them. |
| YLT | And Jehovah God doth make to the man and to his wife coats of skin, and doth clothe them. |
| WEB | Yahweh God made garments of animal skins for Adam and for his wife, and clothed them. |
| BBE | And the Lord God made for Adam and for his wife coats of skins for their clothing. |
Where they part company is in the choice of words for כָּתְנ֥וֹת — see How Translations Differ.
The main clause presents God's action, with a conjunction linking the two actions of making and clothing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 3:21
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 Consequences of the Fallgenerated
Genesis 3:21 describes how after Adam and Eve's disobedience, they became aware of their nakedness and felt shame. In response, the LORD God made garments of skin for them, symbolizing His provision and care despite their sin. This act of clothing them highlights God's ongoing relationship with humanity, even in the aftermath of their failure.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:7 | And the eyes of both of them were opened, and they knew that they were naked; so they sewed together fig leaves and made coverings for themselves. |
| 2 | Isaiah 61:10 | I will rejoice greatly in the LORD, my soul will exult in my God; for He has clothed me with garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a priestly headdress, as a bride adorns herself with her jewels. |
| 3 | Romans 3:22 | And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction, |
| 4 | 2 Corinthians 5:2–3 | For in this tent we groan, longing to be clothed with our heavenly dwelling, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עָשָׂה, asahgenerated
The verb עָשָׂה (asah) means to make or do something. It signifies a range of actions from creating to performing tasks. In this context, it emphasizes God's active role in providing for Adam and Eve's needs after their disobedience.
This verb appears frequently throughout the Hebrew Bible, indicating both the physical act of making and the theological implications of God's creative and sustaining actions. The parsing as a sequential imperfect indicates an ongoing action, highlighting that God continues to engage with creation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses made and clothed consistently across translations, including the KJV and ASV.
Sentence Structuregenerated
The verse centers around two finite verbs: עָשָׂה (made) and יַּלְבִּשֵֽׁ (clothed). The first verb introduces the action of creating garments, while the second verb describes the act of dressing Adam and Eve.
The structure flows logically, with God as the subject performing two actions that relate directly to Adam and his wife, emphasizing His role as provider in their time of need.
Septuagint Backgroundgenerated
The Septuagint translates עָשָׂה as ἐποίησεν (epoíēsen), meaning 'to make' or 'to do.' This choice reflects a straightforward rendering of the Hebrew intent.
The use of κύριος (kurios) for יְהוָה emphasizes God's authoritative role in creation and provision.
In plain words — the whole versegenerated
Genesis 3:21 tells us that after Adam and Eve disobeyed God, they realized they were naked and felt ashamed. The LORD God made garments of skin for them, clothing them to cover their shame. This act shows God's care for humanity even after sin.
Frequently Asked Questionsgenerated
It signifies God's provision for Adam and Eve's needs after their disobedience, as well as a covering for their shame.
The use of animal skin may symbolize the seriousness of sin and the need for a sacrifice, as it required the death of an animal to provide clothing.
It reveals that God is compassionate and caring, providing for humanity even in their failure.
This act of clothing can be seen as a foreshadowing of how God provides a way to cover sin, which is a theme that continues throughout the Scriptures.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life, especially during difficult times?
- How can I better understand the significance of God's care for humanity, even after we make mistakes?
- What does it mean for me to be clothed with compassion and kindness towards others?
- How can I reflect God's love and provision in my relationships with those around me?
The early church on this verse — how the Fathers read it
Early church fathers reflect on this verse to discuss God's provision and the implications of Adam and Eve's clothing after the fall.
It is said that God made those miserable garments with which the first man was clothed after he had sinned. “For God made skin tunics and clothed Adam and his wife.” Therefore, those were tunics of skin taken from animals.Early Church Fathers on Genesis 3 →
Having spoken of the punishment which the tempter and those tempted received, Scripture describes how "the Lord made garments of skin for Adam and Eve, and clothed them. " [ Gen.Early Church Fathers on Genesis 3 →
Were these garments from the skins of animals? Or were they created like the thistles and thorns that were created after the other works of creation had been completed? Because it was said that the “Lord made … and clothed them,” it seems…Early Church Fathers on Genesis 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 3:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleUnto Adam also, and to his wife,.... Besides the kind intimation of grace and favour to them, another token of God's good will towards them was shown, in that whereas they were naked and ashamed, did
Read John Gill on Genesis 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryUnto Adam also and to his wife did the LORD God make coats of skins, and clothed them. Coats of skins.
Read Robert Jamieson on Genesis 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord God, either by his own word, or by the ministry of angels, made coats of skins, of beasts slain either for sacrifice to God, or for the use of man, their lord and owner; and clothed them, partly to defend them from excessive heats and colds, or other injuries of the air, to which they were now exposed; partly to mind them of their sin, which made their nakedness, which before was innocent and honourable, now to be an occasion of sin and shame, and therefore to need covering; and partly to show his care even of fallen man, and to encourage his hopes of God’ s mercy through the blessed Seed, and thereby to invite him to repentance.
Read Matthew Poole on Genesis 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 3:21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.Ver. 21. Coats of skins and clothed them.] God put them in leather, when yet there was better means of clothing, to humble them doubtless, and draw them to repentance. Whether God created these skins anew, or took them off the backs of sheep and goats killed for sacrifice, to remind man of his mortality and mortification, it much matters not. Our first parents, who, even after the fall were the goodliest creatures that ever lived, went no better clothed: no more did those worthies "of whom the world was not worthy." And surely, howsoever our condition and calling afford us better array, and…
Read John Trapp on Genesis 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Coats of skins.—Animals, therefore, were killed even in Paradise; nor is it certain that man’s diet was until the flood entirely vegetarian (see Note on Genesis 1:29). Until sin entered the world no sacrifices could have been offered; and if, therefore, these were the skins of animals offered in sacrifice, as many suppose, Adam must in some way, immediately after the fall, have been taught that without shedding of blood is no remission of sin, but that God will accept a vicarious sacrifice. This is perhaps the most tenable view; and if, with Knobel, we see in this arrival at the idea of sacrifice a rapid development in Adam of thought and intellect, yet it may not have been entirely…
Read Charles John Ellicott on Genesis 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. God made coats of skins] It is very likely that the skins out of which their clothing was made were taken off animals whose blood had been poured out as a sin-offering to God; for as we find Cain and Abel offering sacrifices to God, we may fairly presume that God had given them instructions on this head; nor is it likely that the notion of a sacrifice could have ever occurred to the mind of man without an express revelation from God. Hence we may safely infer, 1. That as Adam and Eve needed this clothing as soon as they fell, and death had not as yet made any ravages in the animal world, it is most likely that the skins were taken off victims offered under the direction of God…
Read AdamClarke on Genesis 3 →CambridgeThe Cambridge Bible for Schools and Colleges21. coats of skins] in reference to Genesis 3:7. The sense of shame is the result of the knowledge of evil. The present verse gives the traditional explanation of the origin of clothes. The word “coats” hardly represents the Hebrew so well as LXX χιτῶνας, and Lat. “tunicas,” cf. 2 Kings 1:8, Hebrews 11:37. The Heb. k’thτneth (= χιτῶν) was a kind of shirt without sleeves, reaching down to the knees. The first mention of death among animals is implied in this provision for man’s clothing. Does it contain an allusion to the otherwise unrecorded institution of sacrifice? The Divine sentence of punishment is thus followed at once by a Divine act of pity, as if to certify that chastisement is…
Read Cambridge on Genesis 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Coats of skins — To procure these, animals must have been slain, and this was probably done by the man in accordance with a divine commandment.
Read Daniel Denison Whedon on Genesis 3 →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
And the LORD God made garments of skin for Adam and his wife, and He clothed them.
Yahweh God made garments of animal skins for Adam and for his wife, and clothed them.
And the LORD God made garments of skin for Adam and his wife, and He clothed them.
The Lord God made garments from skin for Adam and his wife, and clothed them.
Tyndale line
Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.
And Jehovah God made for Adam and for his wife coats of skins, and clothed them.
And the LORD God made for Adam and for his wife coats of skins, and clothed them.
For Adam also and for his wife the LORD God made coats of skins, and clothed them.
Vnto Adam also and to his wife did the Lord God make coates of skinnes, and clothed them.
Strictly literal
And Jehovah Elohim made Adam and his wife coats of skin, and clothed them.
And Jehovah God doth make to the man and to his wife coats of skin, and doth clothe them.
And YHWH God makes coats of skin [for] the man and his wife, and clothes them.
And the Lord God made unto Adam and to his wife coats of skins, and clothed them.
Yahweh God made for Adam and for his wife garments of skins and clothed them.
From the Latin
And the Lord God made for Adam and his wife, garments of skins, and clothed them.
Simplified
The Lord God made Adam and Eve clothes from animal skins and dressed them.
And the Lord God made for Adam and for his wife coats of skins for their clothing.
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 Septuagint agree closely on the wording of this verse, with the Samaritan Pentateuch differing by using כיתנות (tunic) instead of כָּתְנ֥וֹת (garments), indicating a slight variation in the description of the clothing.
וַיַּעַשׂ֩ יְהוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כָּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם׃ פ
8 of the 8 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.
ויעשׂ יהוה אלהים לאדם ולאשׁתו כיתנות עור וילבשׁם
1 word differs from the Masoretic Text: כיתנות (tunic)
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 3:21
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
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…
אָדָם (adam) primarily means 'man' or 'mankind' and refers to Adam, the first man in the Bible. It also denotes a city in the Jordan valley. The name is linked to the meaning 'red.' The entries consistently identify Adam as both a person and a place.
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
H121 אָדָם man, mankind . n. pr. m. Adam, first man
. n. pr. loc. city in the Jordan valley (as built?)
121 'Adam aw-dawm'
the same as 120; Adam the name of the first man, also of a
place in Palestine:--Adam.
see HEBREW for 0120
אָדָם (a.dam) — Adam.
A 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;
§ Adam = "red"
1) first man
2) city in Jordan valley
אָדָם (a.dam) — Adam.
Adam = "red"
city in Jordan valley
HR/Npm — Preposition · noun proper masculineHR/Npm
Adam
Red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Gen. 1:27-ch. 5). “God created man [Heb., Adam] in his own image, in the image of God created he him; male and female created he them.”
Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the breath of life, and gave him dominion over all the lower creatures (Gen. 1:26; 2:7). He was placed after his creation in the Garden of Eden, to cultivate it, and to enjoy its fruits under this one prohibition: “Of the tree…
a city on the Jordan, "beside Zaretan," in the time of Joshua. (Joshua 3:16)
1. The progenitor and representative head of our race; formed of the dust of the ground, and made a living soul by the Creator’s breath. He was the last work of the creation, and received dominion over all that the earth contained. That he might not be alone, God provided Eve as a helpmeet for him, and she became his wife. Marriage is thus a divine institution, first in order of time, as well as of importance and blessedness to mankind. Adam was made a perfect man-complete in every physical, mental, and spiritual endowment; and placed in the Garden of Eden on probation, holy and happy, but liable to sin. From this estate he fell by breaking the express command of God, through the temptations of Satan and the compliance of Eve; and thus brought the curse upon himself and all his posterity. Sovereign grace interposed; a Savior was revealed, and the full execution of the curse stayed; but…
earthy; red
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)
Conj | Prep | N-fs | Suff — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/Sp3ms
כֻּתֹּ֫נֶת (kthoneth) refers to a tunic or garment, specifically a long shirt-like undergarment typically made of linen. It is derived from a root meaning to cover, and is associated with clothing items such as coats and robes. The term appears in various contexts in the Old Testament.
כֻּתֹּ֫נֶת, כְּתֹ֫נֶת n.f. tunic
base
H3801 כֻּתֹּ֫נֶת, כְּתֹ֫נֶת tunic
3801 kthoneth keth-o'-neth
or kuttoneth {koot-to'-neth}; from an unused root meaning to
cover (compare 3802); a shirt:--coat, garment, robe.
see HEBREW for 03802
כֻּתֹּ֫נֶת (ke.to.net) — tunic.
1) tunic, under-garment
1a) a long shirt-like garment usually of linen
N-fp — Noun common · feminine plural constructHNcfpc
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…
עוֹר (owr) means skin or hide, specifically referring to the skin of humans and the hides of animals. It is derived from a root that implies nakedness. The term appears frequently in the Old Testament, with 55 occurrences related to human skin and 44 to animal hides.
עוֹר 99 n.m. skin
of men (55 t.)
hide of animals (44 t.)
base
H5785 עוֹר skin . of men (55 t.)
. hide of men (44 t.)
5785 `owr ore
from 5783; skin (as naked); by implication, hide,
leather:--hide, leather, skin.
see HEBREW for 05783
עוֹר (or) — skin.
1) skin, hide
1a) skin (of men)
1b) hide (of animals)
N-ms — Noun common · masculine singular absoluteHNcmsa
(`or, geledh, "human skin" (Job 16:15), basar, "flesh," in the sense of "nakedness" (Ps 102:5 the King James Version); derma):
Literal:
The word `or designates the skin of both men and animals, the latter both raw and in tanned condition: "Yahweh God made for Adam and for his wife coats of skins (`or), and clothed them" (Ge 3:21); "She put the skins (`or) of the kids of the goats upon his hands, and upon the smooth of his neck" (Ge 27:16); "Can the Ethiopian change his skin, or the leopard his spots?" (Jer 13:23). The Hebrew geledh is found in the sense of human skin: "I have sewed sackcloth upon my skin, and have laid…
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp