Genesis 3:7 — Word Study
WLCוַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃
BSAAnd the eyesʻayin [source of perception, windows to the soul] of both of themshᵉnayim were openedpâqach▸ [to new awareness, like opening one's eyes to truth] and theyhêm knewyâdaʻ▸ [learned, perceived, understood] thatkîy they [were] nakedʻêyrôm [without clothes, exposed] so they sewed togethertâphar▸ [mended, stitched] figtᵉʼên leavesʻâleh [foliage, green leaves] and madeʻâsâh▸ coveringschăgôwr [loin-cloths, aprons]
| Greek | English | Parsing |
|---|---|---|
| וַתִּפָּקַ֙חְנָה֙ | and they were opened | Verb, Niphal, sequential imperfect third person feminine plural |
| עֵינֵ֣י | [the] eyes of | Noun common, feminine dual construct |
| שְׁנֵיהֶ֔ם | both of them | Suffix |
| וַיֵּ֣דְע֔וּ | and they knew | Verb, Qal, sequential imperfect third person masculine plural |
| כִּ֥י | that | Particle |
| עֵֽירֻמִּ֖ם | [were] naked | Adj |
| הֵ֑ם | they | Pronoun |
| וַֽיִּתְפְּרוּ֙ | and they sewed together | Verb, Qal, sequential imperfect third person masculine plural |
| עֲלֵ֣ה | leafage of | Noun common, masculine singular construct |
| תְאֵנָ֔ה | a fig tree | Noun common, feminine singular absolute |
| וַיַּעֲשׂ֥וּ | and they made | Verb, Qal, sequential imperfect third person masculine plural |
| לָהֶ֖ם | for themselves | Preposition, suffix |
| חֲגֹרֹֽת׃ | loin coverings | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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. |
| KJV | And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. |
| ASV | And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves aprons. |
| YLT | and the eyes of them both are opened, and they know that they [are] naked, and they sew fig-leaves, and make to themselves girdles. |
| WEB | Their eyes were opened, and they both knew that they were naked. They sewed fig leaves together, and made coverings for themselves. |
| BBE | And their eyes were open and they were conscious that they had no clothing and they made themselves coats of leaves stitched together. |
Where they part company is עֵירֻמִּ֖ם — see How Translations Differ.
The structure emphasizes the progression from awareness to action, with the main clause followed by two subordinate clauses detailing their knowledge and subsequent actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbפָּקַח
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 3:7
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 Fall of Mangenerated
Genesis 3:7 describes the moment after Adam and Eve ate from the forbidden tree, resulting in a profound change in their perception. This passage highlights their newfound awareness and the immediate consequences of their actions, including the sewing of fig leaves for modesty. The narrative continues to explore themes of shame and the relationship between humanity and God, as seen in Genesis 3:8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:5 | “For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.” |
| 2 | Deuteronomy 28:34 | You will be driven mad by the sights you see. |
| 3 | 2 Kings 6:20 | When they had entered Samaria, Elisha said, “O LORD, open the eyes of these men that they may see.” Then the LORD opened their eyes, and they looked around and discovered that they were in Samaria. |
| 4 | Luke 16:23 | In Hades, where he was in torment, he looked up and saw Abraham from afar, with Lazarus by his side. |
| 5 | Genesis 3:10–11 | “I heard Your voice in the garden,” he replied, “and I was afraid because I was naked; so I hid myself.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — פָּקַח, va.ti.pa.Kach.nahgenerated
The verb פָּקַח (paqach) means to open, particularly in the context of the eyes or ears. It conveys the idea of gaining new awareness or understanding, as if one is opening their eyes to a new reality. In this verse, it signifies the moment of realization for Adam and Eve.
The Niphal form indicates a passive voice, suggesting that their eyes were opened by an external action or influence, rather than by their own initiative. This opening leads to their awareness of their nakedness, which in turn prompts them to take action to cover themselves.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַתִּפָּקַ֙חְנָה֙ (and they were opened) governs the sentence, with several clauses hanging off it. The structure indicates a cause-and-effect relationship: their eyes were opened, leading them to know their state and subsequently take action.
The sentence begins with the opening of their eyes, followed by the realization of their nakedness, and concludes with their act of sewing fig leaves. This sequence emphasizes the progression from awareness to action.
Septuagint Backgroundgenerated
The Septuagint translates פָּקַח as διηνοίξθησαν (diēnoíxthēsan), which means 'were opened.' This choice aligns with the idea of a significant revelation or awakening.
The use of διηνοίξθησαν suggests an interpretation that emphasizes the transformative nature of their new awareness, highlighting the gravity of their actions.
In plain words — the whole versegenerated
Genesis 3:7 describes how Adam and Eve's eyes were opened after eating from the forbidden tree. They realized they were naked and sewed fig leaves together to cover themselves. This moment marks the beginning of their awareness of shame and the consequences of their actions.
Frequently Asked Questionsgenerated
It signifies a new awareness and understanding of their state, particularly their nakedness, which they had not perceived before.
They sewed fig leaves to cover themselves, indicating their newfound shame and desire for modesty after realizing their nakedness.
Their nakedness symbolizes vulnerability and innocence before sin, and the awareness of it marks a shift in their relationship with God.
This verse illustrates the immediate consequences of sin, including awareness of shame and the need to hide from God.
Reflection Questionsgenerated
- What are some ways that I can be more aware of my own actions and their consequences?
- How do I respond to feelings of shame or vulnerability in my own life?
- In what ways can I seek to understand deeper truths about myself and my relationships?
- How can I approach situations where I feel exposed or vulnerable?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to explore themes of knowledge, shame, and repentance, illustrating the theological implications of Adam and Eve's actions.
Now “the fear of the Lord is the beginning of wisdom.” The understanding of transgression leads to penitence, and God extends his kindness to those who repent.Early Church Fathers on Genesis 3 →
The eyes of sense were then opened, which they had done well to keep shut, that they might not be distracted and hindered from seeing with the eyes of the mind.Early Church Fathers on Genesis 3 →
Once Eve had enticed Adam and gotten him to eat, Scripture says that "the eyes of the two of them were opened and they knew that they were naked." [ Gen.Early Church Fathers on Genesis 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 3:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the eyes of them both were opened,.... Not of their bodies, but of their minds; not so as to have an advanced knowledge of things pleasant, profitable, and useful, as was promised and expected,
Read John Gill on Genesis 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. The eyes of them both were opened.
Read Robert Jamieson on Genesis 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe eyes of them both. The eyes of their minds and conscience, which hitherto had been closed and blinded by the arts of the devil, were opened, as the devil had promised them, though in a far differing and sadder sense. They knew that they were naked. They knew it before, when it was their glory, but now they know it with grief and shame, from a sense both of their guilt for the sin newly past, and of that sinful concupiscence which they now found working in them. They tied, twisted, or fastened, the lesser branches or twigs, upon which were also the leaves of a fig tree, which peradventure was then near them, and which because of its broad leaves was most fit for that use. Made themselves…
Read Matthew Poole on Genesis 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 3:7 And the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons.Ver. 7. They knew that they were naked.] Bereft of God’ s blessed image; no more of it left than, as of one of Job’ s messengers, to bear witness of our great loss. I call it ours, because we were all in Adam, as Levi was in Abraham, or as the whole country is in a Parliament man. tie was our head; and if the head plot treason, all the body is guilty. Hence the prophet Hosea: "O Israel, one hath destroyed thee; but in me is thy help". So some read it. Had we been by when this wretched "one" destroyed us all; had we seen him stand staggering…
Read John Trapp on Genesis 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The eyes of them both were opened.—This consciousness of guilt came upon them as soon as they had broken God’s commandment by eating of the forbidden fruit; and it is evident from the narrative that they ate together; for otherwise Eve would have been guilty of leading Adam into sin after her understanding had been enlightened to perceive the consequences of her act. But manifestly her deed was not without his cognisance and approval, and he had shared, in his own way, her ambition of attaining to the God like. But how miserably was this proud desire dis appointed! Their increased knowledge brought only shame. Their minds were awakened and enlarged, but the price they paid for it was…
Read Charles John Ellicott on Genesis 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The eyes of them both were opened] They now had a sufficient discovery of their sin and folly in disobeying the command of God; they could discern between good and evil; and what was the consequence? Confusion and shame were engendered, because innocence was lost and guilt contracted. Let us review the whole of this melancholy business, the fall and its effects. 1. From the New Testament we learn that Satan associated himself with the creature which we term the serpent, and the original the nachash, in order to seduce and ruin mankind; 2 Corinthians 11:3; Revelation 12:9; Revelation 20:2. 2. That this creature was the most suitable to his purpose, as being the most subtle, the most…
Read AdamClarke on Genesis 3 →CambridgeThe Cambridge Bible for Schools and Colleges7. And the eyes, &c.] The serpent’s promise is fulfilled; their eyes having been opened, they have forfeited the state of innocence of which nakedness was symbolical, cf. Genesis 2:25. The knowledge to which they have attained is neither that of happiness, wisdom, nor power, but that of the consciousness of sin and of its conflict with the Will of God. fig leaves] These leaves would be chosen because of their size. The fig tree is said to be indigenous in Palestine, but not in Babylonia. If so, it is an indirect proof that our version of the story is genuinely Israelite. “Fig leaves are thick, palmately lobed, and often a span or more across” (Hastings’ D.B., s.v.). aprons] Better, as R.V.…
Read Cambridge on Genesis 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Knew that they were naked — Here is a stinging irony. Literally, Opened were the eyes of both of them, and they knew that — naked were they!
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 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.
Their eyes were opened, and they both knew that they were naked. They sewed fig leaves together, and made coverings for themselves.
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.
Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.
Tyndale line
And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.
And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves aprons.
And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.
And the eyes of them both were opened, and they knew that they were naked: and they sewed fig-leaves together, and made for themselves aprons.
Then the eyes of them both were opened, and they knewe that they were naked, and they sewed figge tree leaues together, and made them selues breeches.
Strictly literal
And the eyes of them both were opened, and they knew that they were naked. And they sewed fig-leaves together, and made themselves aprons.
and the eyes of them both are opened, and they know that they [are] naked, and they sew fig-leaves, and make to themselves girdles.
and the eyes of them both are opened, and they know that they [are] naked, and they sew fig-leaves, and make girdles for themselves.
And the eyes of both of them were opened, and they felt that they were naked; and they sewed fig-leaves together, and made themselves aprons.
The eyes of both of them were opened, and they knew that they were naked. They sewed fig leaves together and made coverings for themselves.
From the Latin
And the eyes of them both were opened: and when they perceived themselves to be naked, they sewed together fig leaves, and made themselves aprons.
Simplified
Immediately they saw everything differently and realized they were naked. So they sewed fig leaves together to cover themselves up.
And their eyes were open and they were conscious that they had no clothing and they made themselves coats of leaves stitched together.
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, with a word-for-word correspondence in their translations. However, the Samaritan Pentateuch presents four variations, including the terms for nakedness and sewing, which indicate a different understanding of their actions.
וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃
13 of the 13 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.
ותפקחנה עיני שׁניהם וידעו כי ערמים הם ויתפארו עלי תאנה ויעשׂו להם חגרות
4 words differ from the Masoretic Text: ערמים (naked), יתפארו (sew), עלי (leafage), חגרות (girdle)
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 3:7
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.
פָּקַח (paqach) is a Hebrew verb meaning to open, specifically referring to the eyes and, on one occasion, the ears. It can denote both the physical act of opening and a figurative sense of being observant. The word appears in various forms, including the Qal and Niphal stems, indicating both active and passive meanings.
פָּקַח vb. open eyes and (once) ears
Qal
open eyes
open ears
Niph. be opened, of eyes
base
H6491 פָּקַח open eyes and (once) ears
6491 paqach paw-kakh'
a primitive root; to open (the senses, especially the eyes);
figuratively, to be observant:--open.
פָּקַח (pa.qach) — to open.
1) to open (the eyes)
1a) (Qal)
1a1) to open (the eyes)
1a2) to open (the ears)
1b) (Niphal) to be opened
Conj | V-Niphal-ConsecImperf-3fp — Verb · Niphal · sequential imperfect third person feminine pluralHc/VNw3fp
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd — Noun common · feminine dual constructHNcfdc
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…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj | Suff — SuffixHAcbdc/Sp3mp
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
עֵירֹם, transliterated as eyrom, is an adjective and noun meaning 'naked' and 'nakedness.' It is derived from a root that conveys the idea of nudity. The entries consistently define the term without significant disagreement.
עֵירֹם, עֵרֹם adj. and n. [m.] 1. naked; 2. nakedness
base
H5903 עֵירֹם, עֵרֹם adj. and n. [m.] 1. naked; 2. nakedness
5903 `eyrom ay-rome'
or merom {ay-rome'}; from 6191; nudity:--naked(- ness).
see HEBREW for 06191
עֵירֹם (e.rom) — naked.
adj
1) naked
n m
2) nakedness
Adj — AdjHAampa
Naked
This word denotes (1) absolute nakedness (Gen. 2:25; Job 1:21; Eccl. 5:15; Micah 1:8; Amos 2:16); (2) being poorly clad (Isa. 58:7; James 2:15). It denotes also (3) the state of one who has laid aside his loose outer garment (Lat. nudus), and appears clothed only in a long tunic or under robe worn next the skin (1 Sam. 19:24; Isa. 47:3; comp. Mark…
In the Bible, often means no more than "not fully dressed." So in Joh 21:7, Peter is said to have been "naked," that is, he had laid off his outer garment, and had on only his inner garment or tunic. See GARMENT. So probably in Isa 20:2 Mic 1:8 Ac 19:16. Sometimes poorness and insufficiency of clothing are meant, as in Jas 2:15. So in Isa 58:7 2Co 11:27. A nation is said to be "naked," when stripped of its defenses, wealth, etc., Ge 42:9
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
תָּפַר (taphar) is a Hebrew verb meaning to sew together. It includes forms for sewing in both the Qal and Piel stems, indicating actions related to sewing, such as the act of sewing or those who sew. The word appears in contexts like the sewing of fig leaves.
[תָּפַר] vb. sew together
Qal they sewed together fig-leaves
Pi. those who keep sewing
base
H8609 תָּפַר sew together
8609 taphar taw-far'
a primitive root; to sew:--(women that) sew (together).
תָּפַר (ta.phar) — to sew.
1) to sew together
1a) (Qal) to sew, sew together
1b) (Piel)
1b1) to sew
1b2) sewing (participle)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
עָלֶה (aleh) refers to a leaf or foliage, emphasizing its role as something that comes up on a tree. The entries consistently define it as a leaf or leafage, with no significant disagreement among the lexicons.
עָלֶה n.m. leaf, leafage
base
H5929 עָלֶה leaf, leafage
5929 `aleh aw-leh'
from 5927; a leaf (as coming up on a tree); collectively,
foliage:--branch, leaf.
see HEBREW for 05927
עָלֶה (a.leh) — leaf.
leaf, leafage
N-ms — Noun common · masculine singular constructHNcmsc
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…
תְּאֵנָה (t'einah) refers to a fig or fig tree. The entries indicate it is a feminine noun, possibly of foreign origin, and cover both the tree and its fruit. There are no significant disagreements among the lexicons regarding its meaning.
תְּאֵנָה n.f. fig-tree, (then) fig
base
H8384 תְּאֵנָה fig-tree, (then) fig
8384 t'en teh-ane'
or (in the singular, feminine) t:enah {teh-ay- naw'}; perhaps
of foreign derivation; the fig (tree or fruit):--fig (tree).
תְּאֵנָה (te.e.nah) — fig.
fig, fig tree
N-fs — Noun common · feminine singular absoluteHNcfsa
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-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
חֲגוֹר (chagor) and its feminine form חֲגוֹרָה (chagowrah) both refer to a belt or girdle, used for the waist. The entries indicate that these terms can also denote a loin-covering or armor. The word is derived from a root meaning to bind or gird.
חֲגוֹר n.[m.] belt, girdle
base
חֲגוֹרָה n.f. girdle, loin-covering, belt
base
H2290a חֲגוֹר belt, girdle H2290b חֲגוֹרָה girdle, loin-covering, belt
2290 chagowr khag-ore'
or chagor {khag-ore'}; and (feminine) chagowrah
{khag-o-raw'}; or chagorah {khag-o-raw'}; from 2296; a belt
(for the waist):--apron, armour, gird(-le).
see HEBREW for 02296
חֲגוֹר (cha.gor) — belt.
girdle, belt
Another spelling of ha.go.rah (חֲגוֹרָה "belt" H2290B)
חֲגוֹרָה (ha.go.rah) — belt.
girdle, loin-covering, belt, loin-cloth, armour
Also means: cha.gor (חֲגוֹר "belt" H2290A)
N-fp — Noun common · feminine plural absoluteHNcfpa