Genesis 41:23 — Word Study
WLCוְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים צְנֻמ֥וֹת דַּקּ֖וֹת שְׁדֻפ֣וֹת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽם׃
BSAAfter themʼachar seven othershebaʻ heads of grainshibbôl [Shibboleth, ears of grain] sproutedtsâmach [dried up] witheredtsânam△ [to dry, losing vitality] thindaq [small, fragile] and scorchedshâdaph [blasted, damaged] by the east windqâdîym [direction of the rising sun, a strong, destructive force]
| Greek | English | Parsing |
|---|---|---|
| וְהִנֵּה֙ | and there! | Conjunction, particle |
| שֶׁ֣בַע | seven | Adj |
| שִׁבֳּלִ֔ים | ears of grain | Noun common, masculine plural absolute |
| צְנֻמ֥וֹת | withered | Verb, Qal, participle (active) feminine plural |
| דַּקּ֖וֹת | thin | Adj |
| שְׁדֻפ֣וֹת | scorched of | Verb, Qal, participle (passive) feminine plural common |
| קָדִ֑ים | an east wind | Noun common, masculine singular absolute |
| צֹמְח֖וֹת | [were] springing up | Verb, Qal, participle (active) feminine plural |
| אַחֲרֵיהֶֽם׃ | after them | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After them, seven other heads of grain sprouted—withered, thin, and scorched by the east wind. |
| KJV | And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: |
| ASV | and, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: |
| YLT | and lo, seven ears, withered, thin, blasted with an east wind, are springing up after them; |
| WEB | and behold, seven heads of grain, withered, thin, and blasted with the east wind, sprung up after them. |
| BBE | And then I saw seven other heads, dry, thin, and wasted by the east wind, coming up after them: |
Where they part company is שִׁבֳּלִ֔ים — see How Translations Differ.
The main clause introduces the action, followed by a participial phrase that provides vivid descriptions of the heads of grain.
4 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
verbצָנַם
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 41:23
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 — Joseph's Interpretation of Pharaoh's Dreamgenerated
Genesis 41:23 describes Joseph's interpretation of Pharaoh's dream, where he sees seven heads of grain that are withered and scorched. This vision indicates a coming famine, contrasting with the earlier dream of plump, ripe grain. The narrative emphasizes the significance of dreams in conveying divine messages, as Joseph explains the meaning of Pharaoh's dreams in the context of impending events.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 41:6 | After them, seven other heads of grain sprouted, thin and scorched by the east wind. |
| 2 | 2 Kings 19:26 | Therefore their inhabitants, devoid of power, are dismayed and ashamed. They are like plants in the field, tender green shoots, grass on the rooftops, scorched before it is grown. |
| 3 | Psalm 129:6–7 | May they be like grass on the rooftops, which withers before it can grow, |
| 4 | Hosea 8:7 | For they sow the wind, and they shall reap the whirlwind. There is no standing grain; what sprouts fails to yield flour. Even if it should produce, the foreigners would swallow it up. |
| 5 | Hosea 9:16 | Ephraim is struck down; their root is withered; they cannot bear fruit. Even if they bear children, I will slay the darlings of their wombs. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שִׁבֳּלִ֔ים, shi.bo.Limgenerated
The word שִׁבֹּ֫לֶת (shibbolet) refers specifically to 'ears of grain' and is derived from a root suggesting both water and growth. In this context, it symbolizes abundance that is ultimately threatened by drought and destruction.
This noun is in the masculine plural form, indicating multiple ears of grain. The imagery of grain is crucial in agricultural societies, representing sustenance and life, making its withering a powerful symbol of impending disaster.
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, צֹמְח֖וֹת, [were] springing up, governs the structure of the sentence, with a series of noun phrases and participial phrases elaborating on the subject. The Hebrew word order emphasizes the sprouting of the grain as the focal point.
The sentence includes multiple descriptive elements: the heads of grain are characterized as withered, thin, and scorched, which collectively convey a dire situation. This structure builds tension, leading to the ominous implications of the dream.
Septuagint Backgroundgenerated
The Septuagint translates שִׁבֳּלִ֔ים as στάξυες, which refers to ears of grain but may not carry the same agricultural connotations as the Hebrew. This choice suggests a focus on the physical aspect of the grain rather than its cultural significance.
The Greek word choice reflects a more general term for grain, indicating a possible shift in emphasis from the specific imagery of the Hebrew text.
In plain words — the whole versegenerated
Genesis 41:23 describes Joseph's dream where he sees seven heads of grain that sprouted but were withered, thin, and scorched by the east wind. This imagery symbolizes the impending famine that will follow the earlier abundance.
Frequently Asked Questionsgenerated
The heads of grain symbolize abundance and sustenance, which are threatened by the withering and scorching, indicating a coming famine.
The east wind is often associated with harsh, destructive conditions that can devastate crops, emphasizing the severity of the impending famine.
Joseph's interpretation of Pharaoh's dream positions him as a key figure in managing the upcoming crisis, showcasing his wisdom and foresight.
The withering of the grain implies loss of vitality and impending disaster, serving as a warning of the dire consequences to come.
Reflection Questionsgenerated
- How does understanding the symbolism of the grain enhance our interpretation of Joseph's dream?
- What lessons can we learn from Joseph's response to Pharaoh's dreams?
- In what ways might we recognize signs of trouble in our own lives, similar to the warnings in this dream?
- How can we prepare for challenges in life, as Joseph prepared Egypt for famine?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Genesis 41:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd, behold, seven ears withered,.... Here a new epithet of the bad ears is given, and expressed by a word nowhere else used, which Ben Melech interprets, small, little, according to the use of the
Read John Gill on Genesis 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: Blasted by the east wind - destructive everywhere to grain, but particularly so in Egypt, where,
Read Robert Jamieson on Genesis 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Withered.—This word occurs only in this place. Its meaning is stony, that is, the grains were shrivelled and hard like bits of grit.
Read Charles John Ellicott on Genesis 41 →CambridgeThe Cambridge Bible for Schools and Colleges23. withered] The Hebrew word occurs here only in O.T., and is omitted by LXX and Lat.
Read Cambridge on Genesis 41 →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
After them, seven other heads of grain sprouted—withered, thin, and scorched by the east wind.
and behold, seven heads of grain, withered, thin, and blasted with the east wind, sprung up after them.
After them, seven other heads of grain sprouted—withered, thin, and scorched by the east wind.
Then seven heads of grain, withered and thin and burned with the east wind, were sprouting up after them.
Tyndale line
And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:
and, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:
and, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:
And behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:
And lo, seuen eares, withered, thinne, and blasted with the East winde, sprang vp after them.
Strictly literal
And behold, seven ears, withered, thin, parched with the east wind, sprung up after them;
and lo, seven ears, withered, thin, blasted with an east wind, are springing up after them;
and behold, seven ears, withered, thin, blasted with an east wind, are springing up after them;
And, behold, seven ears, withered, thin, blasted with the east wind, sprung up after them;
Behold, seven more heads—withered, thin, and scorched by the east wind—sprang up after them.
From the Latin
Other seven also thin and blasted, sprung of the stock:
Simplified
Then seven heads of grain grew up after them, withered and thin and dried by the east wind.
And then I saw seven other heads, dry, thin, and wasted by the east wind, coming up after them:
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 is supported by the Septuagint, which matches eight of the nine words. The Samaritan Pentateuch differs in two words: it uses שדיפות (scorch) and אחריהן (after) instead of the corresponding Hebrew terms. The Dead Sea Scrolls show some restoration but align closely with the Masoretic Text.
וְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים צְנֻמ֥וֹת דַּקּ֖וֹת שְׁדֻפ֣וֹת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽם׃
8 of the 9 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.
והנה שׁבע שׁבלים צנמות דקות ושׁדיפות קדים צמחות אחריהן
2 words differ from the Masoretic Text: שׁדיפות (scorch), אחריהן (after)
[והנה] [שבע] [שבלים] צנמות הקות [שדפות] [קדים] [צמחות] [אחרי׳הם]
nothing on the leather here — 2 partly restored, 7 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 41:23
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HC/Tj — Conjunction · particleHC/Tj
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
The Hebrew word שִׁבֹּ֫לֶת (*shibbolet*) has two primary meanings: 'flowing stream' and 'ear of grain.' It is derived from a root that suggests both water and growth. The term is also noted for its use as a password in biblical contexts. There is no significant disagreement among the lexicons regarding its meanings.
שִׁבֹּ֫לֶת n.f. flowing stream
base
שִׁבֹּ֫לֶת n.f. ear of grain
base
H7641a שִׁבֹּ֫לֶת flowing stream H7641b שִׁבֹּ֫לֶת ear of grain
7641 shibbol shib-bole
or (feminine) shibboleth {shib-bo'-leth}; from the same as
7640; a stream (as flowing); also an ear of grain (as growing
out); by analogy, a branch:--branch, channel, ear (of corn),
((water-))flood, Shibboleth. Compare 5451.
see HEBREW for 07640
see HEBREW for 05451
שִׁבֹּ֫לֶת (shib.bol) — stream.
flowing stream
שִׁבֹּ֫לֶת (shib.bol) — ear.
1) ear (of grain), head of grain
1a) as growing
1b) cluster
שִׁבֹּ֫לֶת (shib.bol) — Euphrates.
This name means ear (of grain), cluster
Another name of pe.rat (פְּרָת "Euphrates" H6578)
שִׁבֹּ֫לֶת (shib.bol) — Shibboleth.
means: growing ear (of grain), flowing stream
used as a password
N-fp — Noun common · masculine plural absoluteHNcmpa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
צָנַם (tsanam) is a primitive root meaning to dry up, harden, or wither. The entries indicate its usage in the Qal form, specifically noted in Genesis 41:23. It encompasses the ideas of drying and hardening, suggesting a process of desiccation or loss of moisture.
[צָנַם] vb. dry up, harden;—Qal Gn 41:23 (E)
ref
H6798 [צָנַם] dry up, harden
6798 tsanam tsaw-nam'
a primitive root; to blast or shrink:--withered.
צָנַם (tsa.nam) — to dry.
(Qal) to dry up, harden, wither
V-Qal-Inf-c — Verb · Qal · participle (active) feminine pluralHVqrfpa
with'-erd (nabhel, "to fade away," "to be dried up"):
(1) Used figuratively to express leanness of soul, spiritual impotence, a low condition of spiritual life, a lack of moral nourishment: "My heart is smitten like grass, and withereth" (Ps 102:4). The contrasting figure emphasizes this idea: "All my fountains are in thee" (Ps 87:7). Also Ps 1:3, where the freshness and beauty of the righteous man's life are thus described: "And he shall be like a tree planted by the streams of water, .... whose leaf also doth not wither." In the New Testament xeraino, "to wither," is used to carry out the same idea of moral decay, or malnutrition of soul (Mt 13:6; 21:19).
דַּק (daq) means thin, small, or fine. It is derived from a root that implies being crushed or reduced in size. The word covers various nuances, including descriptions of physical thinness or smallness. Brown-Driver-Briggs and Strong's agree on its meanings, with no significant disagreement noted.
דַּק adj. thin, small, fine
base
H1851 דַּק thin, small, fine
1851 daq dak
from 1854; crushed, i.e. (by implication) small or
thin:--dwarf, lean(-fleshed), very little thing, small, thin.
see HEBREW for 01854
דַּק (daq) — thin.
1) thin, small, fine, gaunt
1a) thin
1b) small, fine
Adj — AdjHAafpa
שָׁדַף (shadaph) is a primitive root meaning to scorch or blight. The entries indicate its use in contexts like scorched ears of corn, highlighting its association with damage or destruction.
[שָׁדַף] vb. scorch, blight
base
H7710 [שָׁדַף] scorch, blight
7710 shadaph shaw-daf'
a primitive root; to scorch:--blast.
שָׁדַף (sha.daph) — to scorch.
1) to scorch, blight
1a) (Qal) scorched (of ears of corn) (participle)
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine plural commonHVqsfpc
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…
קָדִים (qadiym) refers to the direction east and also denotes an east wind. It is derived from another Hebrew root, indicating its connection to the concept of the front or fore part. The entries consistently emphasize its geographical and meteorological meanings.
קָדִים 69 n.m. East, east wind
base
H6921 קָדִים East, east wind
6921 qadiym kaw-deem'
or qadim {kaw-deem'}; from 6923; the fore or front part;
hence (by orientation) the East (often adverbially, eastward,
for brevity the east wind):--east(-ward, wind).
see HEBREW for 06923
קָדִים (qa.dim) — east.
1) east, east wind
1a) east (of direction)
1b) east wind
N-ms — Noun common · masculine singular absoluteHNcmsa
See WIND.
East wind
The wind coming from the east (Job 27:21; Isa. 27:8, etc.). Blight caused by this wind, “thin ears” (Gen. 41:6); the withered “gourd” (Jonah 4: 8). It was the cause and also the emblem of evil (Ezek. 17:10; 19:12; Hos. 13:15). In Palestine this wind blows from a burning desert, and hence is destitute of moisture necessary for vegetation.
See WIND.
→ See WIND
צָמַח (tsamach) is a Hebrew verb meaning to sprout or spring up. It encompasses various forms of growth, including plants, hair, and even speech. The root can be used in different grammatical aspects, such as causing something to grow or sprout. The entries highlight its literal and figurative uses, particularly in contexts like abundant growth or the effects of rain.
צָמַח vb. sprout, spring up
Qal sprout, spring up
Pi. grow abundantly
Hiph.
cause to grow
of rain, cause the earth to sprout
base
H6779 צָמַח sprout, spring up
6779 tsamach tsaw-makh'
a primitive root; to sprout (transitive or intransitive,
literal or figurative):--bear, bring forth, (cause to, make
to) bud (forth), (cause to, make to) grow (again, up), (cause
to) spring (forth, up).
צָמַח (tsa.mach) — to spring.
1) to sprout, spring up, grow up
1a)(Qal)
1a1) to sprout, spring up
1a1a) of plants
1a1b) of hair
1a1c) of speech (fig.)
1b) (Piel) to grow abundantly or thickly
1c) (Hiphil)
1c1) to cause to grow
1c2) to cause to sprout
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep | Suff — SuffixHAcmpc/Sp3mp