Genesis 4:23 — Word Study
WLCוַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַאְזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֙גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּרָתִֽי׃
BSAThen LamechLemek [a descendant of Cain] saidʼâmar▸ to his wivesʼishshâh AdahʻÂdâh [his first wife] and ZillahTsillâh [his second wife] hearshâmaʻ [listen carefully, give attention to] my voiceqôwl wivesʼishshâh of LamechLemek listenʼâzan [hearken, pay attention] to my speechʼimrâh Forkîy ◂Iʼîysh have slain [a man]hârag■ [killed, murdered] for wounding mepetsaʻ [harming, injuring] a young manyeled [youth, a boy] for striking mechabbûwrâh [bruising, hurting]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֨אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לֶ֜מֶךְ | Lamech | Noun proper masculine |
| לְנָשָׁ֗יו | to wives his | Preposition, noun common masculine plural construct, suffix |
| עָדָ֤ה | O Adah | Noun proper feminine |
| וְצִלָּה֙ | and Zillah | Conjunction, noun proper feminine |
| שְׁמַ֣עַן | listen to | Verb, Qal, imperative second person feminine plural |
| קוֹלִ֔י | voice my | Noun common masculine singular construct, suffix |
| נְשֵׁ֣י | O wives of | Noun common, masculine plural construct |
| לֶ֔מֶךְ | Lamech | Noun proper masculine |
| הַאְזֵ֖נָּה | give ear to | Verb, Hiphil, imperative second person feminine plural |
| אִמְרָתִ֑י | speech my | Noun common feminine singular construct, suffix |
| כִּ֣י | that | Particle |
| אִ֤ישׁ | a man | Noun common, masculine singular absolute |
| הָרַ֙גְתִּי֙ | I have killed | Verb, Qal, perfect first person common singular |
| לְפִצְעִ֔י | for bruise my | Preposition, noun common masculine singular construct, suffix |
| וְיֶ֖לֶד | and a young man | Conjunction, noun common masculine singular absolute |
| לְחַבֻּרָתִֽי׃ | for wound my | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Lamech said to his wives: “Adah and Zillah, hear my voice; wives of Lamech, listen to my speech. For I have slain a man for wounding me, a young man for striking me. |
| KJV | And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. |
| ASV | And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech: For I have slain a man for wounding me, And a young man for bruising me: |
| YLT | And Lamech saith to his wives: — 'Adah and Zillah, hear my voice; Wives of Lamech, give ear [to] my saying: For a man I have slain for my wound, Even a young man for my hurt; |
| WEB | Lamech said to his wives, “Adah and Zillah, hear my voice. You wives of Lamech, listen to my speech, for I have slain a man for wounding me, a young man for bruising me. |
| BBE | And Lamech said to his wives, Adah and Zillah, give ear to my voice; you wives of Lamech, give attention to my words, for I would put a man to death for a wound, and a young man for a blow; |
Where they part company is in the wording of Lamech's speech — see How Translations Differ.
The structure consists of a main clause followed by two causal clauses that explain Lamech's violent actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלֶמֶךְ
verbאָמַר
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 4:23
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 — Lamech's Speechgenerated
Genesis 4:23 features Lamech speaking to his wives, Adah and Zillah. He expresses a sense of pride in having killed a man in retaliation for an injury. This moment reflects the growing violence in the world after Cain's actions and serves as a commentary on the moral decline of humanity. Lamech's words reveal a troubling attitude toward violence and retribution, which is a theme that resonates throughout the early chapters of Genesis.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 23:18 | Then Balaam lifted up an oracle, saying: “Arise, O Balak, and listen; give ear to me, O son of Zippor. |
| 2 | Judges 9:7 | When this was reported to Jotham, he climbed to the top of Mount Gerizim, raised his voice, and cried out: “Listen to me, O leaders of Shechem, and may God listen to you. |
| 3 | Judges 49:6 |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הָרַ֙גְתִּי֙, ha.Rag.tigenerated
The verb הָרַג (harag) means 'to kill' or 'to slay', often with intent or malice. It is used in various contexts throughout the Bible, indicating a range of actions from murder to execution. The parsing indicates that this is a perfect tense, first person singular, showing that Lamech is claiming personal responsibility for the act.
This word carries a heavy connotation of violence, as seen in the context of Lamech's declaration. His use of the verb suggests a sense of justification for his actions, reflecting the moral decay in humanity's early history.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of Lamech's declaration.
Sentence Structuregenerated
The main verb is וַיֹּ֨אמֶר, and he said, which governs the entire sentence. The structure includes a direct address to his wives, followed by a statement of his actions and the reasons behind them.
Lamech's speech is constructed as a series of clauses that build upon each other, emphasizing his command and the gravity of his actions. The use of imperatives and direct address highlights his authority and the seriousness of his message.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֨אמֶר as εἶπεν, which means 'he said.' This choice aligns closely with the Hebrew meaning, indicating a straightforward rendering of Lamech's speech.
The Greek word for 'to kill' used in the Septuagint corresponds to הָרַ֙גְתִּי֙, showing a consistent understanding of Lamech's violent claim.
In plain words — the whole versegenerated
Genesis 4:23 tells us that Lamech spoke to his wives, Adah and Zillah, urging them to listen to him. He claimed to have killed a man for injuring him, which shows the increasing violence in the world during that time.
Frequently Asked Questionsgenerated
Lamech's declaration shows a sense of pride in his violent actions, indicating a troubling attitude toward retribution and violence.
Lamech's words highlight the escalating violence and moral decline following Cain's actions, suggesting a world increasingly accepting of violence.
By addressing his wives directly, Lamech asserts his authority and seeks validation for his actions, reflecting a patriarchal society.
This passage connects to the themes of sin and its consequences, illustrating how violence and moral decay spread in the generations after Cain.
Reflection Questionsgenerated
- What can we learn from Lamech's attitude toward violence and retribution?
- How does Lamech's speech reflect the societal norms of his time?
- In what ways can we see similar attitudes toward violence in our own society today?
- How can we respond to situations of harm or injury in a way that reflects a more peaceful approach?
The early church on this verse — how the Fathers read it
Early church fathers comment on Lamech's speech, discussing the implications of his actions and the moral state of his generation.
Some, because they think that Cain was avenged for seven generations, say that Lamech was evil, because God had said, “All flesh has corrupted its path,” and also because the wives of Lamech saw that the line of their generation would be…Early Church Fathers on Genesis 4 →
Still others say that Lamech, who was cunning and crafty, saw the plight of his generation: that the Sethites refused to intermingle with them because of the reproach of their father Cain, who was still alive,Early Church Fathers on Genesis 4 →
Some think that Cain was destroyed by Lamech on the grounds that he lived until that time to pay the longer penalty. But this is not true. For Lamech seems to have perpetrated two murders from what he tells us.Early Church Fathers on Genesis 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 4:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Lamech said unto his wives, Adah and Zillah,.... Confessing what he had done, or boasting what he would do should he be attacked; or in order to make his wives easy, who might fear from his
Read John Gill on Genesis 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. Lamech said unto his wives, Adah and Zillah.
Read Robert Jamieson on Genesis 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAdah and Zillah, observing his fierceness and cruelty, feared that the vengeance of God or men would fall upon him, and upon them for his sake. Be it so that I have slain a man, and that a young man, why do you concern yourselves in it? It is to my own wounding and hurt, not to yours; I must suffer for it, not you. Some take this to be a sorrowful confession of his bloody crime: q.d. I have murdered a man, to my wounding, &c. i.e. to my utter ruin, or to the wounding and grief of my heart and conscience. But this seems not to agree either with the quality of Cain’ s family, or with the temper of Lamech’ s person, or with the scope of the Holy Ghost in this place; which is to describe, not…
Read Matthew Poole on Genesis 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 4:23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.Ver. 23. And Lamech said unto his wives.] Who, it seems, were troublesome to him with their domestic discords, and led him a discontented life. He therefore gives them to understand in this set speech, what a man he is, if molested by them or any other, and what slaughters he can make, if provoked by an adversary. I would slay a man, if but wounded, &c. This revenge he counts manhood, which indeed is doghood rather. So Alexander Phereus consecrated his javelin, wherewith he slew his uncle Polyphron, as a…
Read John Trapp on Genesis 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23, 24) Lamech said . . . —Following quickly upon music, we have poetry, but it is in praise of ferocity, and gives utterance to the pride of one who, by means of the weapons forged by his son, had taken violent revenge for an attack made upon him. Many commentators, however, regard the poem as hypothetical. “Were any one to wound me, I would with these weapons slay him.” It would thus be a song of exultation over the armour which Tubal-cain had invented. It more probably records a fact, and is intended to show that, side by side with progress in the material arts, moral degradation was going on. Cain’s own act is spoken of, not as a sin to be ashamed of, but as a deed of ancient heroism…
Read Charles John Ellicott on Genesis 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. And Lamech said unto his wives] The speech of Lamech to his wives is in hemistichs in the original, and consequently, as nothing of this kind occurs before this time, it is very probably the oldest piece of poetry in the world. The following is, as nearly as possible, a literal translation: "And Lamech said unto his wives, Adah and Tsillah, hear ye my voice; Wives of Lamech, hearken to my speech; For I have slain a man for wounding me, And a young man for having bruised me. If Cain shall be avenged seven-fold, Also Lamech seventy and seven." It is supposed that Lamech had slain a man in his own defence, and that his wives being alarmed lest the kindred of the deceased should seek…
Read AdamClarke on Genesis 4 →CambridgeThe Cambridge Bible for Schools and Colleges17–24. The Descendants of Cain: The Genealogy of the Cainites. (J.) See the Special Note on “the Antediluvian Patriarchs,” see below. The traditions preserved in this section probably belong to a different J source from that of the verses immediately preceding. This will explain how it is that Cain, who has just been condemned to a nomad life and has withdrawn into the land of “Wandering” (Nod), is in Genesis 4:17 described as the founder of a city, and as the ancestor of men who originated the industries and callings of civilization. NOTE ON THE According to chap. 5 (P), the interval of time between the work of Creation (Genesis 1:1 to Genesis 2:4 a) and the visitation of the Flood…
Read Cambridge on Genesis 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Lamech said — This father of skilful inventors was himself a genius, and the author of this oldest fragment of poetical composition, of which the following is a literal translation:Adah and
Read Daniel Denison Whedon on Genesis 4 →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 Lamech said to his wives: “Adah and Zillah, hear my voice; wives of Lamech, listen to my speech. For I have slain a man for wounding me, a young man for striking me.
Lamech said to his wives, “Adah and Zillah, hear my voice. You wives of Lamech, listen to my speech, for I have slain a man for wounding me, a young man for bruising me.
Then Lamech said to his wives: “Adah and Zillah, hear my voice; wives of Lamech, listen to my speech. For I have slain a man for wounding me, a young man for striking me.
Lamech said to his wives, “Adah and Zillah! Listen to me! You wives of Lamech, hear my words! I have killed a man for wounding me, a young man for hurting me.
Tyndale line
And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.
And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech: For I have slain a man for wounding me, And a young man for bruising me:
And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech: For I have slain a man for wounding me, And a young man for bruising me:
And Lamech said to his wives, Adah and Zillah, Hear my voice, ye wives of Lamech, hearken to my speech: for I have slain a man to my wounding, and a young man to my hurt.
Then Lamech saide vnto his wiues Adah and Zillah, Heare my voyce, ye wiues of Lamech: hearken vnto my speach: for I would slay a man in my wound, and a yong man in mine hurt.
Strictly literal
And Lemech said to his wives: Adah and Zillah, hear my voice, Ye wives of Lemech, listen to my speech. For I have slain a man for my wound, and a youth for my bruise.
And Lamech saith to his wives: — 'Adah and Zillah, hear my voice; Wives of Lamech, give ear [to] my saying: For a man I have slain for my wound, Even a young man for my hurt;
And Lamech says to his wives: “Adah and Zillah, hear my voice; Wives of Lamech, give ear [to] my saying: For I have slain a man for my wound, || Even a young man for my hurt;
And Lemech said unto his wives, Adah and Zillah, hear my voice; ye wives of Lemech, hearken unto my speech; for I have slain a man to my own wounding, and a young-man to my hurt.
Lamech said to his wives, “Adah and Zillah, listen to my voice; you wives of Lamech, listen to what I say. For I have killed a man for wounding me, a young man for bruising me.
From the Latin
And Lamech said to his wives Ada and Sella: Hear my voice, ye wives of Lamech, hearken to my speech: for I have slain a man to the wounding of myself, and a stripling to my own bruising.
Simplified
At one time Lamech told his wives, “Adah and Zillah, listen to me. You wives of Lamech, pay attention to what I have to say. I killed a man because he wounded me; I killed a young man because he injured me.
And Lamech said to his wives, Adah and Zillah, give ear to my voice; you wives of Lamech, give attention to my words, for I would put a man to death for a wound, and a young man for a blow;
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 17 out of 17 words matched. However, the Samaritan Pentateuch differs in two words: it uses האֲזִינָה for 'listen' and אֲמִרָתִי for 'my speech', indicating slight variations in wording but not in meaning.
וַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַאְזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֙גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּרָתִֽי׃
17 of the 17 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.
ויאמר למך לנשׁיו עדה וצלה שׁמען קולי נשׁי למך האזינה אמירתי כי אישׁ הרגתי לפצעי וילד לחברתי
2 words differ from the Masoretic Text: האזינה (listen), אמירתי (say)
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 4:23
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
לֶ֫מֶךְ (Lamech) refers to two antediluvian patriarchs in the Old Testament. One is a descendant of Cain, son of Methushael, and the other is a descendant of Seth, son of Methuselah, and father of Noah. The name is associated with the meaning 'powerful' and is first mentioned in Genesis 4:18 and Genesis 5:25.
לֶ֫מֶךְ n.pr.m.
son of מְתוּשָׁאֵל (Cainite)
son of מְתוּשֶׁלַח (Sethite)
base
H3929 לֶ֫מֶךְ . son of מְתוּשָׁאֵל (Cainite)
. son of מְתוּשֶׁלַח (Sethite)
3929 Lemek leh'-mek
from an unused root of uncertain meaning; Lemek, the name of
two antediluvian patriarchs:--Lamech.
לֶ֫מֶךְ (le.mekh) — Lamech.
A man living at the time before the Flood, first mentioned at Gen.4.18;
son of: Methushael (H4967); married to Adah (H5711) and Zillah (H6741);
father of: Jabal (H2989), Jubal (H3106), Tubal-cain (H8423), Naamah (H5279)
§ Lamech = "powerful"
1) the 5th lineal descendant from Cain, husband of Adah and Zillah, father of sons, Jabal, Jubal, and Tubal-cain, and daughter, Naamah
2) father of Noah
לֶ֫מֶךְ (le.mekh) — Lamech.
A man living at the time before the Flood, first mentioned at Gen.5.25;
son of: Methuselah (H4968);
father of: Noah (H5146)
Also named: Lamech (Λάμεχ "Lamech" G2984)
§ Lamech = "powerful"
1) the 5th lineal descendant from Cain, husband of Adah and Zillah, father of sons, Jabal, Jubal, and Tubal-cain, and daughter, Naamah
2) father of Noah
N-proper — Noun proper masculineHNpm
la'-mek (lemekh; Lamech, "a strong youth"?):
(1) The name is first mentioned in Ge 4:18-24. Here Lamech, the son of Methushael, is named as the last of the descendants of Cain. He was the father of Jabel, Jubal, Tubal-cain, and Naamah. As the husband of two wives, namely, Adah and Zillah, he furnishes the first recorded instance of polygamy. It is very instructive to note that this "father of polygamy" at once becomes the first blustering tyrant and a braggadocio; we are fully permitted to draw this conclusion from his so-called "swordlay" (Ge 4:23 f). He does not put his trust in God, but in the weapons and implements invented by his sons, or rather these instruments, enhancing the physical and material powers of man, are his God. He glories in them and misconstrues the Divine…
Lamech
The strikerdown; the wild man. (1.) The fifth in descent from Cain. He was the first to violate the primeval ordinance of marriage (Gen. 4:18-24). His address to his two wives, Adah and Zillah (4:23, 24), is the only extant example of antediluvian poetry. It has been called “Lamech’s sword-song.” He was “rude and ruffianly,” fearing neither God nor man. With him the curtain falls on the race of Cain. We know nothing of his descendants.
(2.) The seventh in descent from Seth, being the only son of Methuselah. Noah was the oldest of his several sons (Gen. 5:25-31; Luke 3:36).
(powerful), properly Lemech. The fifth lineal descendant from Cain. (Genesis 4:18-24) He is the only one except Enoch, of the posterity of Cain, whose history is related with some detail. His two wives, Adah and Zillah, and his daughter Naamah, are, with Eve, the only antediluvian women whose names are mentioned by Moses. His three sons, Jabal, Jubal and Tubal-cain, are celebrated in Scripture as authors of useful inventions. The remarkable poem which Lamech uttered may perhaps be regarded as Lamech’s son of exultation on the invention of the sword by his son Tubal-cain, in the possession of which he foresaw a great advantage to himself and his family over any enemies. The father of Noah. (Genesis 5:29)
1. Ge 4:18-24, a descendant of Cain, in the fifth generation, and ancestor of numerous posterity distinguished for a skill in agriculture, music, and several mechanic arts. He is the first polygamist on record. His address to his two wives is the oldest specimen of poetry extant, and is a good illustration of Hebrew parallelism.
"Adah and Zillah,
Hear my voice;
Ye wives of Lamech,
Hearken unto my speech.
I have slain a man
To my wounding,
And [or even] a young man
To my hurt.
If Cain shall be avenged
Seven-fold,
Truly Lamech
Seventy and seven fold."
Many explanations of this abrupt fragment have been suggested. The
most satisfactory, perhaps, is that Lamech had accidentally or in
self-defense killed a man, and was exposed to the vengeance of "the
avenger of blood;" but quiets the fears of his wives by saying of
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)
Prep | N-fp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
עָדָה (Adah) refers to a name meaning 'ornament.' It is associated with two women in the Old Testament: one is the wife of Lamech, mother of Jabal and Jubal, and the other is a Hittite wife of Esau, mother of Eliphaz, who is also called Basemath. The word is built from the root meaning 'ornament'.
עָדָה n.pr.f. wife,
of Lamech
of Esau
base
H5711 עָדָה wife, . of Lamech
. of Esau
5711 `Adah aw-daw'
from 5710; ornament; Adah, the name of two women:--Adah.
see HEBREW for 05710
עָדָה (a.dah) — Adah.
A woman living at the time before the Flood, first mentioned at Gen.4.19; married to Lamech (H3929);
mother of: Jabal (H2989) and Jubal (H3106)
§ Adah = "ornament"
1) the 1st of the 2 wives of Lamech and mother of Jabal and Jubal
2) a Hittitess, 1 of the 3 wives of Esau and mother of Eliphaz
2a) also called 'Bashemath'
עָדָה (a.dah) — Adah.
A woman living at the time before the Flood, first mentioned at Gen.26.34;
daughter of: Elon (H0356); married to Esau (H6215);
mother of: Eliphaz (H0464); also called Basemath (KJV: Bashemath) at Gen.26.34;
Also named: bos.mat (בָּֽשְׂמַת "Basemath" H1315H)
§ Adah = "ornament"
1) the 1st of the 2 wives of Lamech and mother of Jabal and Jubal
2) a Hittitess, 1 of the 3 wives of Esau and mother of Eliphaz
2a) also called 'Bashemath'
N-proper — Noun proper feminineHNpf
a'-da (`adhah, "adornment"):
(1) One of the two wives of Lamech the descendant of Cain (Ge 4:19,20,23). The narrative in Ge assigns to her two sons, Jabal the "father" of tent-dwelling people, and Jubal the "father" of all such as handle the harp and pipe." Josephus says that Lamech had 77 sons by Ada and Zillah (Ant., I, ii, 2).
(2) According to Ge 36:2,4,10,12,16, the Hittite wife of Esau, daughter of Elon, and mother of Eliphaz. In this chapter Esau's other wives are Oholibamah, a Hivite, and Basemath the daughter of Ishmael. The names are differently given elsewhere (Ge 26:34; 28:9). Basemath is said to be the daughter of Elon. The daughter of Ishmael is called Mahalath. In place of Oholibamah the Hivite we find Judith the…
(ornament, beauty). The first of the two wives of Lamech, by whom were borne to him Jabal and Jubal. (Genesis 4:19) (B.C. 3600). A Hittitess, one of the three wives of Esau, mother of Eliphaz. (Genesis 36:2,10,12,16) In (Genesis 26:34) she is called BASHEMATH. (B.C. 1797.)
an assembly
צִלָּה (Tsillah) refers to Zillah, the second wife of Lamech, mentioned in Genesis 4:19. She is noted as the mother of Tubal-cain and Naamah, and her name means 'shade.' The entries indicate she is an antediluvian figure, but there is no significant disagreement among the sources.
צִלָּה n.pr.f. wife of Lam.
base
H6741 צִלָּה wife of Lam.
6741 Tsillah tsil-law'
feminine of 6738; Tsillah, an antediluvian woman:--Zillah.
see HEBREW for 06738
צִלָּה (tsil.lah) — Zillah.
A woman living at the time before the Flood, first mentioned at Gen.4.19; married to Lamech (H3929);
mother of: Tubal-cain (H8423) and Naamah (H5279)
§ Zillah = "shade"
the 2nd wife of Lamech and mother of Tubal-cain, an instructor of every craftsman in bronze and iron
Conj | N-proper — Conjunction · noun proper feminineHC/Npf
zil'-a (tsillah; Sella): One of Lamech's wives (Ge 4:19,22,23). The name is perhaps connected with tsel, "shadow."
Zillah
Shadow, one of the wives of Lamech, of the line of Cain, and mother of Tubal-cain (Gen. 4:19, 22).
(shade). [LAMECH]
Ge 4:19. See LAMECHI.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2fp — Verb · Qal · imperative second person feminine pluralHVqv2fp
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
N-fp — Noun common · masculine plural constructHNcmpc
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…
לֶ֫מֶךְ (Lamech) refers to two antediluvian patriarchs in the Old Testament. One is a descendant of Cain, son of Methushael, and the other is a descendant of Seth, son of Methuselah, and father of Noah. The name is associated with the meaning 'powerful' and is first mentioned in Genesis 4:18 and Genesis 5:25.
לֶ֫מֶךְ n.pr.m.
son of מְתוּשָׁאֵל (Cainite)
son of מְתוּשֶׁלַח (Sethite)
base
H3929 לֶ֫מֶךְ . son of מְתוּשָׁאֵל (Cainite)
. son of מְתוּשֶׁלַח (Sethite)
3929 Lemek leh'-mek
from an unused root of uncertain meaning; Lemek, the name of
two antediluvian patriarchs:--Lamech.
לֶ֫מֶךְ (le.mekh) — Lamech.
A man living at the time before the Flood, first mentioned at Gen.4.18;
son of: Methushael (H4967); married to Adah (H5711) and Zillah (H6741);
father of: Jabal (H2989), Jubal (H3106), Tubal-cain (H8423), Naamah (H5279)
§ Lamech = "powerful"
1) the 5th lineal descendant from Cain, husband of Adah and Zillah, father of sons, Jabal, Jubal, and Tubal-cain, and daughter, Naamah
2) father of Noah
לֶ֫מֶךְ (le.mekh) — Lamech.
A man living at the time before the Flood, first mentioned at Gen.5.25;
son of: Methuselah (H4968);
father of: Noah (H5146)
Also named: Lamech (Λάμεχ "Lamech" G2984)
§ Lamech = "powerful"
1) the 5th lineal descendant from Cain, husband of Adah and Zillah, father of sons, Jabal, Jubal, and Tubal-cain, and daughter, Naamah
2) father of Noah
N-proper — Noun proper masculineHNpm
la'-mek (lemekh; Lamech, "a strong youth"?):
(1) The name is first mentioned in Ge 4:18-24. Here Lamech, the son of Methushael, is named as the last of the descendants of Cain. He was the father of Jabel, Jubal, Tubal-cain, and Naamah. As the husband of two wives, namely, Adah and Zillah, he furnishes the first recorded instance of polygamy. It is very instructive to note that this "father of polygamy" at once becomes the first blustering tyrant and a braggadocio; we are fully permitted to draw this conclusion from his so-called "swordlay" (Ge 4:23 f). He does not put his trust in God, but in the weapons and implements invented by his sons, or rather these instruments, enhancing the physical and material powers of man, are his God. He glories in them and misconstrues the Divine…
Lamech
The strikerdown; the wild man. (1.) The fifth in descent from Cain. He was the first to violate the primeval ordinance of marriage (Gen. 4:18-24). His address to his two wives, Adah and Zillah (4:23, 24), is the only extant example of antediluvian poetry. It has been called “Lamech’s sword-song.” He was “rude and ruffianly,” fearing neither God nor man. With him the curtain falls on the race of Cain. We know nothing of his descendants.
(2.) The seventh in descent from Seth, being the only son of Methuselah. Noah was the oldest of his several sons (Gen. 5:25-31; Luke 3:36).
(powerful), properly Lemech. The fifth lineal descendant from Cain. (Genesis 4:18-24) He is the only one except Enoch, of the posterity of Cain, whose history is related with some detail. His two wives, Adah and Zillah, and his daughter Naamah, are, with Eve, the only antediluvian women whose names are mentioned by Moses. His three sons, Jabal, Jubal and Tubal-cain, are celebrated in Scripture as authors of useful inventions. The remarkable poem which Lamech uttered may perhaps be regarded as Lamech’s son of exultation on the invention of the sword by his son Tubal-cain, in the possession of which he foresaw a great advantage to himself and his family over any enemies. The father of Noah. (Genesis 5:29)
1. Ge 4:18-24, a descendant of Cain, in the fifth generation, and ancestor of numerous posterity distinguished for a skill in agriculture, music, and several mechanic arts. He is the first polygamist on record. His address to his two wives is the oldest specimen of poetry extant, and is a good illustration of Hebrew parallelism.
"Adah and Zillah,
Hear my voice;
Ye wives of Lamech,
Hearken unto my speech.
I have slain a man
To my wounding,
And [or even] a young man
To my hurt.
If Cain shall be avenged
Seven-fold,
Truly Lamech
Seventy and seven fold."
Many explanations of this abrupt fragment have been suggested. The
most satisfactory, perhaps, is that Lamech had accidentally or in
self-defense killed a man, and was exposed to the vengeance of "the
avenger of blood;" but quiets the fears of his wives by saying of
אָזַן (azan) is a verb meaning to listen or hear, derived as a denominative from a root suggesting the broadening of the ear. It encompasses the act of giving ear, being obedient, and specifically refers to God listening to prayers. The entries do not indicate any significant disagreement among lexicons.
[אָזַן] 42 vb. denom. Hiph. give ear, listen, hear
hear, perceive by the ear
of God, listening (with favour) to prayer
base
H238 אָזַן vb. denom. Hiph. give ear, listen, hear
238 'azan aw-zan'
a primitive root; probably to expand; but used only as a
denominative from 241; to broaden out the ear (with the hand),
i.e. (by implication) to listen:--give (perceive by the) ear,
hear(-ken). See 239.
see HEBREW for 0241
see HEBREW for 0239
אָזַן (a.zan) — to listen.
1) to hear, listen
1a) (Hiphil)
1a1) to hear, listen, give ear
1a2) to be obedient, harken
1a3) to hear or listen to prayers (of God)
V-Hiphil-Impv-2fp — Verb · Hiphil · imperative second person feminine pluralHVhv2fp
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
אִמְרָה (imrah) refers to an utterance, speech, or word, and can denote a word of God, including commands and promises. It also has a connotation of a threat, particularly in the context of divine judgment. The term is feminine and is derived from a related root, אֶמְרָה (emrah), which shares similar meanings.
ref
H565a אִמְרָה utternace, speech, word H565b אֶמְרָה id. [565a]
565 'imrah im-raw'
or memrah {em-raw'}; feminine of 561, and meaning the
same:--commandment, speech, word.
see HEBREW for 0561
אִמְרָה (im.rah) — word.
1) utterance, speech, word
1a) word of God (command and promise)
אֶמְרָה (im.rah) — threat.
threat (of judgement from God)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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."
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
פֶּ֫צַע (petsah) refers to a bruise or wound. It is derived from the root word for 'wound' and is consistently used in this context across the lexicons.
פֶּ֫צַע n.m. bruise, wound
base
H6482 פֶּ֫צַע bruise, wound
6482 petsa` peh'-tsah
from 6481; a wound:--wound(-ing).
see HEBREW for 06481
פֶּ֫צַע (pe.tsa) — wound.
bruise, wound
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/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."
חַבּוּרָה (chabbuwrah) refers to a stripe, blow, or wound, typically indicating a mark left by injury, such as a bruise. It is derived from a root meaning 'to bind' and covers concepts of hurt or injury. The term is noted in various contexts, but no specific verse is mentioned in the entries.
חַבּוּרָה, [חַבֻּרָה, חַבֻרָה] n.f. stripe, blow
base
H2250 חַבּוּרָה, חַבֻּרָה, חַבֻרָה stripe, blow
2250 chabbuwrah khab-boo-raw'
or chabburah {khab-boo-raw'}; or chaburah {khab-oo-raw'};
from 2266; properly, bound (with stripes), i.e. a weal (or
black-and-blue mark itself):--blueness, bruise, hurt, stripe,
wound.
see HEBREW for 02266
חַבּוּרָה (chab.bu.rah) — wound.
bruise, stripe, wound, blow
Aramaic equivalent: cha.vu.lah (חֲבוּלָא "crime" H2248)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs