Genesis 4:8 — Word Study
WLCוַיֹּ֥אמֶר קַ֖יִן אֶל־ הֶ֣בֶל אָחִ֑יו נֵלְכָה הַשָּׂדֶה וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־ הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃
BSAThen CainQayin [the first murderer] saidʼâmar▸ toʼêl his brotherʼâch [male sibling, close relative] Abel, [“Let us go out to the field.”]Hebel [a flat area of land, open country] Andhâyâh▸ while they werehâyâh in the fieldsâdeh [countryside, rural area] CainQayin rose upqûwm▸ [stood up, attacked] againstʼêl his brotherʼâch AbelHebel and killed himhârag▸ [slew, put to death]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| קַ֖יִן | Cain | Noun proper masculine |
| אֶל־ | to | Preposition |
| הֶ֣בֶל | Abel | Noun proper masculine |
| אָחִ֑יו | brother his | Noun common masculine singular construct, suffix |
| נֵלְכָה | let us go | Verb, Qal, imperfect first person common plural |
| הַשָּׂדֶה | [into] the field | Particle, noun common both singular absolute |
| וַֽיְהִי֙ | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| בִּהְיוֹתָ֣ם | when were they | Preposition, verb qal infinitive construct common, suffix |
| בַּשָּׂדֶ֔ה | in the field | Preposition, noun common masculine singular absolute |
| וַיָּ֥קָם | and he rose up | Verb, Qal, sequential imperfect third person masculine singular |
| קַ֛יִן | Cain | Noun proper masculine |
| אֶל־ | against | Preposition |
| הֶ֥בֶל | Abel | Noun proper masculine |
| אָחִ֖יו | brother his | Noun common masculine singular construct, suffix |
| וַיַּהַרְגֵֽהוּ׃ | and he killed him | Verb qal sequential imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Cain said to his brother Abel, “Let us go out to the field.” And while they were in the field, Cain rose up against his brother Abel and killed him. |
| KJV | And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. |
| ASV | And Cain told Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. |
| YLT | And Cain saith unto Abel his brother, ['Let us go into the field;'] and it cometh to pass in their being in the field, that Cain riseth up against Abel his brother, and slayeth him. |
| WEB | Cain said to Abel, his brother, “Let’s go into the field.” While they were in the field, Cain rose up against Abel, his brother, and killed him. |
| BBE | And Cain said to his brother, Let us go into the field: and when they were in the field, Cain made an attack on his brother Abel and put him to death. |
Where they part company is הָרַג — see How Translations Differ.
The sentence features a main clause followed by a proposal and a description of the location, culminating in another main clause detailing the act of violence.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקַיִן
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 4:8
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 Story of Cain and Abelgenerated
Genesis 4:8 narrates the tragic event where Cain, after speaking to his brother Abel, takes him to the field and kills him. This act of violence marks a significant moment in biblical history, illustrating the consequences of sin and jealousy. The surrounding verses provide context about Cain's earlier warning regarding sin and God's inquiry into Abel's whereabouts, highlighting the seriousness of Cain's actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 3:27 | When Abner returned to Hebron, Joab pulled him aside into the gateway, as if to speak to him privately, and there Joab stabbed him in the stomach. So Abner died on account of the blood of Joab’s brother Asahel. |
| 2 | 2 Samuel 13:26–28 | “If not,” said Absalom, “please let my brother Amnon go with us.” “Why should he go with you?” the king asked. |
| 3 | 2 Samuel 20:9–10 | “Are you well, my brother?” Joab asked Amasa. And with his right hand Joab grabbed Amasa by the beard to kiss him. |
| 4 | Nehemiah 6:2 | Sanballat and Geshem sent me this message: “Come, let us meet together in one of the villages on the plain of Ono.” But they were planning to harm me. |
| 5 | Psalm 36:3 | The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — קַ֖יִן, Ka.yingenerated
The name קַ֖יִן (Qayin) refers to Cain, the firstborn son of Adam and Eve and the first murderer in the biblical narrative. His name is associated with themes of possession and conflict, as he is known for his violent act against his brother Abel.
The parsing of קַ֖יִן as a noun proper masculine indicates it is a personal name, emphasizing Cain's identity in the story. This name carries significant weight in the narrative as it represents the beginning of human conflict and sin.
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 יֹּ֥אמֶר (he said) governs the entire sentence, with a series of phrases elaborating on the action. The structure indicates a sequence of events that unfolds as Cain speaks, proposes an action, and ultimately commits the act of murder.
The sentence is built around the actions of Cain, emphasizing his role as the subject who initiates both the conversation and the subsequent violence against Abel.
Septuagint Backgroundgenerated
The Septuagint translates יֹּ֥אמֶר as εἶπεν, which means 'he said.' This choice reflects a straightforward rendering of the Hebrew verb, maintaining the narrative's clarity.
The Greek term for הָרַג is not provided, but the translation choice underscores the act of killing, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Genesis 4:8 tells us that Cain spoke to his brother Abel, suggesting they go to the field. While they were there, Cain rose up against Abel and killed him. This story highlights the first act of murder in the Bible and the consequences that follow.
Frequently Asked Questionsgenerated
Cain's jealousy and anger towards Abel, who was favored by God for his offering, led him to commit this violent act.
This act of murder illustrates the destructive nature of sin and its ability to escalate from jealousy to violence.
God confronted Cain about Abel's whereabouts, highlighting the accountability Cain had for his actions.
The story of Cain and Abel serves as a cautionary tale about the dangers of unresolved conflict and the consequences of sin in relationships.
Reflection Questionsgenerated
- What can I learn from Cain's actions and their consequences?
- How can I address feelings of jealousy or anger in my own life?
- In what ways can I promote peace and reconciliation in my relationships?
- How does this story inform my understanding of accountability for my actions?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, interpreting Cain's actions and their implications for humanity, as seen in the writings of Jerome and Bede.
And Cain said to his brother Abel. It is understood what the Lord said. Therefore, it is superfluous, what is found in the Samaritan and our volume, Let us go to the field.Early Church Fathers on Genesis 4 →
Some understand the murderer Cain as the Jews’ lack of faith, the killing of Abel as the passion of the Lord and Savior, and the earth that opened its mouth and received Abel’s blood from Cain’s hand as the church (which received,Early Church Fathers on Genesis 4 →
And Cain said to Abel his brother: Let us go out into the field. And when they were in the field, Cain rose up against Abel his brother, and killed him.Early Church Fathers on Genesis 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 4:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Cain talked with Abel,.... Or "said", or "spoke unto" him (l); either what the Lord God said to him in the foregoing verses, as Aben Ezra; or he spoke to him in a kind and friendly manner, and
Read John Gill on Genesis 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. And Cain talked with Abel his brother.
Read Robert Jamieson on Genesis 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblecir. 3865 Cain talked with Abel, either, 1. Familiarly and friendly, as he used to do, thereby to make him secure and careless; or by way of expostulation and contention; in the field, into which Abel was led, either by his own employment, or, 2. By Cain’ s persuasion; this being a fit place for the execution of his wicked purpose. Slew him, possibly with stone or club, or with some iron tool belonging to husbandry.
Read Matthew Poole on Genesis 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 4:8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.Ver. 8. And Cain talked with Abel.] What talk they had is not set down. The Septuagint and vulgar versions tell us, Cain said, Let us go out into the field. The Chaldee adds, that he should say, There was no judgment, nor judge, nor world to come, nor reward for justice, nor vengeance for wickedness, &c. Certain it is that those that are set to go on in sin do lay hold upon all the principles in their heads, and "imprison them in unrighteousness," that they may sin more freely. They muzzle the mouths of their consciences, that they may…
Read John Trapp on Genesis 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) And Cain talked with Abel his brother.—Heb., And Cain said unto Abel his brother. To this the Samaritan Pentateuch, the LXX., the Syriac, and the Vulg. add, “Let us go out into the field;” but neither the Targum of Onkelos nor any Hebrew MS. or authority, except the Jerusalem Targum, give this addition any support. The authority of the versions is, however, very great: first, because Hebrew MSS. are all comparatively modern; and secondly, because all at present known represent only the Recension of the Masorites. Sooner or later some manuscript may be found which will enable scholars to form a critical judgment upon those places where the versions represent a different text. If we…
Read Charles John Ellicott on Genesis 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Cain talked with Abel his brother] ויאמר קין vaiyomer Kayin, and Cain said, c. not talked, for this construction the word cannot bear without great violence to analogy and grammatical accuracy. But why should it be thus translated? Because our translators could not find that any thing was spoken on the occasion; and therefore they ventured to intimate that there was a conversation, indefinitely. In the most correct editions of the Hebrew Bible there is a small space left here in the text, and a circular mark which refers to a note in the margin, intimating that there is a hiatus or deficiency in the verse. Now this deficiency is supplied in the principal ancient versions, and in…
Read AdamClarke on Genesis 4 →
CambridgeThe Cambridge Bible for Schools and Colleges8. told] Heb. said unto, which is the only possible meaning of the original. The rendering “told” implies that Cain repeated to Abel, his brother, the words spoken to him by Jehovah. But this is not the meaning of the original, which is, “Cain said unto Abel his brother”; some words, which are wanting in the Hebrew text, either having been intentionally omitted by the compiler, or accidentally dropped by carelessness in transcription. As the R.V. margin states, “many ancient authorities [Sam., LXX, Syr. Pesh., and Ps. Jon.] read said unto Abel his brother, Let us go into the field”; LXX, διέλθωμενεἰςτὸπεδίον; Lat. egrediamur foras. This addition has all the appearance of an insertion…
Read Cambridge on Genesis 4 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Talked with Abel — Rather, said to Abel. The Septuagint, Samaritan, Syriac, and Vulgate supply: Let us go into the field; but the Hebrew text does not relate what he said, but, as in Genesis
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 Cain said to his brother Abel, “Let us go out to the field.” And while they were in the field, Cain rose up against his brother Abel and killed him.
Cain said to Abel, his brother, “Let’s go into the field.” While they were in the field, Cain rose up against Abel, his brother, and killed him.
Then Cain said to his brother Abel, “Let us go out to the field.” And while they were in the field, Cain rose up against his brother Abel and killed him.
Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him.
Tyndale line
And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
And Cain told Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
And Cain told Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
And Cain talked with Abel his brother: and it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him.
Then Kain spake to Habel his brother. And when they were in the fielde, Kain rose vp against Habel his brother, and slewe him.
Strictly literal
And Cain spoke to Abel his brother, and it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him.
And Cain saith unto Abel his brother, ['Let us go into the field;'] and it cometh to pass in their being in the field, that Cain riseth up against Abel his brother, and slayeth him.
And Cain says to his brother Abel, [[“Let us go into the field”;]] and it comes to pass in their being in the field, that Cain rises up against his brother Abel, and slays him.
And Cain talked with Abel his brother: and it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him.
Cain spoke to Abel his brother. It came about that while they were in the fields, Cain rose up against Abel his brother and killed him.
From the Latin
And Cain said to Abel his brother: Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him.
Simplified
Later, when Cain was talking with his brother Abel they went out into the fields where Cain attacked his brother and killed him.
And Cain said to his brother, Let us go into the field: and when they were in the field, Cain made an attack on his brother Abel and put him to death.
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 presents the verse as Cain speaking to Abel and then killing him in the field. The Septuagint largely agrees with the Masoretic Text, matching 14 out of 16 words, though its word order and articles differ. The Samaritan Pentateuch has two differences: it uses the word נלכה (meaning 'let us walk') instead of the Masoretic Text's phrasing and includes the definite article ה (the) before 'field.' The Dead Sea Scrolls fragment also supports the Masoretic Text but contains several partly restored words and some supplied by an editor, indicating some textual variation but generally aligning with the Masoretic account.
וַיֹּ֥אמֶר קַ֖יִן אֶל־ הֶ֣בֶל אָחִ֑יו נֵלְכָה הַשָּׂדֶה וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־ הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃
14 of the 16 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 קין אל הבל אחיו נלכה השׂדה ויהי בהיותם בשׂדה ויקם קין אל הבל אחיו ויהרגהו
2 words differ from the Masoretic Text: נלכה (walk), ה (the)
[ויאמר] [קין] [אל] הבל אחי׳ו ויהי בהיות׳ם בשדה [ויקם] [קין] [אל] [הבל] [אחי׳ו] [ויהרג׳הו]
14 words of the verse are on this fragment — 3 partly restored, 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 4:8
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
קַ֫יִן (Qayin) refers to both Cain, the eldest son of Adam and Eve and the first murderer, and a tribe associated with Moses' father-in-law, the Kenites. The word encompasses a personal name, a geographical location in southern Judah, and a tribal identity, with connections to the meanings of 'possession' and 'smiths'.
קַ֫יִן n.pr.
gent. tribe of Moses’ father-in-law
loc. in S. Judah
base
קַ֫יִן n.pr.m. Cain, eldest son of Adam and Eve
base
H7014a קַ֫יִן . gent. tribe of Moses’ father-in-law
. loc. in S. Judah
H7014b קַ֫יִן Cain, eldest son of Adam and Eve
7014 Qayin kah'-yin
the same as 7013 (with a play upon the affinity to 7069);
Kajin, the name of the first child, also of a place in
Palestine, and of an Oriental tribe:--Cain, Kenite(-s).
see HEBREW for 07013
see HEBREW for 07069
קַ֫יִן (qa.yin) — Kain.
§ Kenite = "smiths"
n pr gent
the tribe from which the father-in-law of Moses was a member and which lived in the area between southern Palestine and the mountains of Sinai
קַ֫יִן (qa.yin) — Cain.
A man living at the time before the Flood, first mentioned at Gen.4.1;
son of: Adam (H0121) and Eve (H2332);
brother of: Abel (H1893) and Seth (H8352);
father of: Enoch (H2585)
Also named: Kain (Κάϊν "Cain" G2535)
§ Cain = "possession"
eldest son of Adam and Eve and the first murderer having murdered his brother
קַ֫יִן (qa.yin) — Kenite.
Ancestors of Heber (H2268H) or Hobab (H2246), first mentioned at Gen.15.19
Group of qe.ni (קֵינִי "Kenite" H7017)
§ Cain = "possession"
eldest son of Adam and Eve and the first murderer having murdered his brother
N-proper — Noun proper masculineHNpm
kan (qayin, "spear" or "smith," resembling in sound the root qanah, "get," "acquire," Ge 4:1 the Revised Version, margin, but not necessarily derived from that root; Septuagint Kain):
1. The Scripture Narrative:
(1) In Ge 4:1-24 Cain is the first son of Adam and Eve. His birth is hailed as a manifestation of Yahweh's help. He becomes "a tiller of the ground," and brings to Yahweh an offering of the produce of the soil, his brother Abel, the shepherd, bringing at the same time the fat of the first-born of his own flock. From Cain and from his offering Yahweh withholds the sign of acceptance which he grants to Abel. That the ground of this difference of treatment is to be found (so Heb 11:4) in Cain's lack of right disposition toward…
Cain
A possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was “a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God.” It came to pass “in process of time” (marg. “at the end of days”), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel’s offering was of the “firstlings of his flock and of the fat,” while Cain’s was “of the fruit of the ground.” Abel’s sacrifice was “more excellent” (Heb. 11:4) than Cain’s, and was accepted by God. On this account Cain was “very wroth,” and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of…
one of the cities in the low country of Judah, named with Zanoah and Gibeah. (Joshua 15:57)
The first-born of the human race, Ge 4:1, and the first murderer. See ABEL. His crime was committed against the warnings of God, and he despised the call of God to confession and penitence, Ge 4:6-9. The punishment inflicted upon him included an increase of physical wants and hardships, distress of conscience, banishment from society, and loss of God’s manifested presence and favor, Ge 4:16. But God mingled mercy with judgment; and appointed for Cain some sign that he should not suffer the death penalty he had incurred at the hand of man, thus signifying that God only was his judge. He withdrew into the land of Nod, east of Eden, and built a city that he named Enoch, after one of his sons.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
הֶ֫בֶל (Hebel) refers to Abel, the second son of Adam and Eve, known for being killed by his brother Cain. The name is associated with the meaning 'breath.' This figure is first mentioned in Genesis 4:2, and his story is significant in the context of early biblical narratives.
הֶ֫בֶל, הָ֑בֶל n.pr.m. second son of Adam
base
H1893 הֶ֫בֶל, הָ֑בֶל second son of Adam
1893 Hebel heh'-bel
the same as 1892; Hebel, the son of Adam:--Abel.
see HEBREW for 01892
הֶ֫בֶל (he.vel) — Abel.
A man living at the time before the Flood, first mentioned at Gen.4.2;
son of: Adam (H0121) and Eve (H2332);
brother of: Cain (H7014B) and Seth (H8352)
Also named: Abel (Ἄβελ "Abel" G0006)
§ Abel = "breath"
second son of Adam and Eve, killed by his brother Cain
N-proper — Noun proper masculineHNpm
Abel
(Heb. Hebhel), a breath, or vanity, the second son of Adam and Eve. He was put to death by his brother Cain (Gen. 4:1-16). Guided by the instruction of their father, the two brothers were trained in the duty of worshipping God. “And in process of time” (marg. “at the end of days”, i.e., on the Sabbath) each of them offered up to God of the first-fruits of his labours. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, of the firstlings of his flock. “The Lord had respect unto Abel and his offering; but unto Cain and his offering he had not respect” (Gen. 4:3-5). On this account Cain was angry with his brother, and formed the design of putting him to death; a design which he at length found an opportunity of carrying into effect (
the name of several places in Palestine, probably signifies a meadow .
1. The second son of Adam and Eve. He became a shepherd, and offered to God a sacrifice from his flocks, at the same time that Cain his brother offered the fruits of the earth. God had respect to Abel’s sacrifice, and not to Cain’s; hence Cain in anger killed Abel, Ge 4:1-26. It was "by faith" that Abel offered a more acceptable sacrifice than Cain; that is, his heart was right towards God, and he worshipped Him in trustful obedience to the divine directions. His offering, made by the shedding of blood, was that of a penitent sinner confiding in the atonement ordained of God; and it was accepted, "God testifying of his gifts," probably by fire from heaven; "by which he obtained witness that he was righteous," that is, justified, Heb 11:4. "The blood of Abel" called from the ground…
a city; mourning
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqi1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
Prep | N-ms — Particle · noun common both singular absoluteHTd/Ncbsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
קַ֫יִן (Qayin) refers to both Cain, the eldest son of Adam and Eve and the first murderer, and a tribe associated with Moses' father-in-law, the Kenites. The word encompasses a personal name, a geographical location in southern Judah, and a tribal identity, with connections to the meanings of 'possession' and 'smiths'.
קַ֫יִן n.pr.
gent. tribe of Moses’ father-in-law
loc. in S. Judah
base
קַ֫יִן n.pr.m. Cain, eldest son of Adam and Eve
base
H7014a קַ֫יִן . gent. tribe of Moses’ father-in-law
. loc. in S. Judah
H7014b קַ֫יִן Cain, eldest son of Adam and Eve
7014 Qayin kah'-yin
the same as 7013 (with a play upon the affinity to 7069);
Kajin, the name of the first child, also of a place in
Palestine, and of an Oriental tribe:--Cain, Kenite(-s).
see HEBREW for 07013
see HEBREW for 07069
קַ֫יִן (qa.yin) — Kain.
§ Kenite = "smiths"
n pr gent
the tribe from which the father-in-law of Moses was a member and which lived in the area between southern Palestine and the mountains of Sinai
קַ֫יִן (qa.yin) — Cain.
A man living at the time before the Flood, first mentioned at Gen.4.1;
son of: Adam (H0121) and Eve (H2332);
brother of: Abel (H1893) and Seth (H8352);
father of: Enoch (H2585)
Also named: Kain (Κάϊν "Cain" G2535)
§ Cain = "possession"
eldest son of Adam and Eve and the first murderer having murdered his brother
קַ֫יִן (qa.yin) — Kenite.
Ancestors of Heber (H2268H) or Hobab (H2246), first mentioned at Gen.15.19
Group of qe.ni (קֵינִי "Kenite" H7017)
§ Cain = "possession"
eldest son of Adam and Eve and the first murderer having murdered his brother
N-proper — Noun proper masculineHNpm
kan (qayin, "spear" or "smith," resembling in sound the root qanah, "get," "acquire," Ge 4:1 the Revised Version, margin, but not necessarily derived from that root; Septuagint Kain):
1. The Scripture Narrative:
(1) In Ge 4:1-24 Cain is the first son of Adam and Eve. His birth is hailed as a manifestation of Yahweh's help. He becomes "a tiller of the ground," and brings to Yahweh an offering of the produce of the soil, his brother Abel, the shepherd, bringing at the same time the fat of the first-born of his own flock. From Cain and from his offering Yahweh withholds the sign of acceptance which he grants to Abel. That the ground of this difference of treatment is to be found (so Heb 11:4) in Cain's lack of right disposition toward…
Cain
A possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was “a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God.” It came to pass “in process of time” (marg. “at the end of days”), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel’s offering was of the “firstlings of his flock and of the fat,” while Cain’s was “of the fruit of the ground.” Abel’s sacrifice was “more excellent” (Heb. 11:4) than Cain’s, and was accepted by God. On this account Cain was “very wroth,” and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of…
one of the cities in the low country of Judah, named with Zanoah and Gibeah. (Joshua 15:57)
The first-born of the human race, Ge 4:1, and the first murderer. See ABEL. His crime was committed against the warnings of God, and he despised the call of God to confession and penitence, Ge 4:6-9. The punishment inflicted upon him included an increase of physical wants and hardships, distress of conscience, banishment from society, and loss of God’s manifested presence and favor, Ge 4:16. But God mingled mercy with judgment; and appointed for Cain some sign that he should not suffer the death penalty he had incurred at the hand of man, thus signifying that God only was his judge. He withdrew into the land of Nod, east of Eden, and built a city that he named Enoch, after one of his sons.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
הֶ֫בֶל (Hebel) refers to Abel, the second son of Adam and Eve, known for being killed by his brother Cain. The name is associated with the meaning 'breath.' This figure is first mentioned in Genesis 4:2, and his story is significant in the context of early biblical narratives.
הֶ֫בֶל, הָ֑בֶל n.pr.m. second son of Adam
base
H1893 הֶ֫בֶל, הָ֑בֶל second son of Adam
1893 Hebel heh'-bel
the same as 1892; Hebel, the son of Adam:--Abel.
see HEBREW for 01892
הֶ֫בֶל (he.vel) — Abel.
A man living at the time before the Flood, first mentioned at Gen.4.2;
son of: Adam (H0121) and Eve (H2332);
brother of: Cain (H7014B) and Seth (H8352)
Also named: Abel (Ἄβελ "Abel" G0006)
§ Abel = "breath"
second son of Adam and Eve, killed by his brother Cain
N-proper — Noun proper masculineHNpm
Abel
(Heb. Hebhel), a breath, or vanity, the second son of Adam and Eve. He was put to death by his brother Cain (Gen. 4:1-16). Guided by the instruction of their father, the two brothers were trained in the duty of worshipping God. “And in process of time” (marg. “at the end of days”, i.e., on the Sabbath) each of them offered up to God of the first-fruits of his labours. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, of the firstlings of his flock. “The Lord had respect unto Abel and his offering; but unto Cain and his offering he had not respect” (Gen. 4:3-5). On this account Cain was angry with his brother, and formed the design of putting him to death; a design which he at length found an opportunity of carrying into effect (
the name of several places in Palestine, probably signifies a meadow .
1. The second son of Adam and Eve. He became a shepherd, and offered to God a sacrifice from his flocks, at the same time that Cain his brother offered the fruits of the earth. God had respect to Abel’s sacrifice, and not to Cain’s; hence Cain in anger killed Abel, Ge 4:1-26. It was "by faith" that Abel offered a more acceptable sacrifice than Cain; that is, his heart was right towards God, and he worshipped Him in trustful obedience to the divine directions. His offering, made by the shedding of blood, was that of a penitent sinner confiding in the atonement ordained of God; and it was accepted, "God testifying of his gifts," probably by fire from heaven; "by which he obtained witness that he was righteous," that is, justified, Heb 11:4. "The blood of Abel" called from the ground…
a city; mourning
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3ms
