Genesis 41:6 — Word Study
WLCוְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים דַּקּ֖וֹת וּשְׁדוּפֹ֣ת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽן׃
BSAAfter themʼachar seven othershebaʻ heads of grainshibbôl [Shibboleth, ears of grain] sproutedtsâmach thindaq [fragile, small] and scorchedshâdaph [blasted, dried up] by the east windqâdîym [direction of sunrise, hot and dry, destructive to crops]
| Greek | English | Parsing |
|---|---|---|
| וְהִנֵּה֙ | and there! | Conjunction, particle |
| שֶׁ֣בַע | seven | Adj |
| שִׁבֳּלִ֔ים | ears of grain | Noun common, masculine plural absolute |
| דַּקּ֖וֹת | thin | Adj |
| וּשְׁדוּפֹ֣ת | and scorched of | Conjunction, 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 |
| אַחֲרֵיהֶֽן׃ | 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, thin and scorched by the east wind. |
| KJV | And, behold, seven thin ears and blasted with the east wind sprung up after them. |
| ASV | And, behold, seven ears, thin and blasted with the east wind, sprung up after them. |
| YLT | and lo, seven ears, thin, and blasted with an east wind, are springing up after them; |
| WEB | Behold, seven heads of grain, thin and blasted with the east wind, sprung up after them. |
| BBE | And after them came up seven other heads, thin and wasted by the east wind. |
Where they part company is in the rendering of שִׁבֳּלִ֔ים — see How Translations Differ.
The main clause is followed by two descriptive phrases that provide additional context about the heads of grain.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָמַח
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 41:6
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 Dreamsgenerated
Genesis 41:6 describes a pivotal moment in Joseph's life where he dreams of seven heads of grain sprouting, which signifies the upcoming years of plenty followed by famine. This dream is part of a larger narrative where Joseph interprets dreams for Pharaoh, showcasing his ability to understand divine messages and foreshadowing the events that will impact Egypt and his family.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 17:10 | Even if it is transplanted, will it flourish? Will it not completely wither when the east wind strikes? It will wither on the bed where it sprouted.’” |
| 2 | Ezekiel 19:12 | But it was uprooted in fury, cast down to the ground, and the east wind dried up its fruit. Its strong branches were stripped off and they withered; the fire consumed them. |
| 3 | Hosea 13:15 | Although he flourishes among his brothers, an east wind will come— a wind from the LORD rising up from the desert. His fountain will fail, and his spring will run dry. The wind will plunder his treasury of every precious article. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שִׁבֳּלִ֔ים, shi.bo.Limgenerated
The word שִׁבֹּ֫לֶת (shibbolet) refers to 'ears of grain' and is derived from a root that suggests both water and growth. It can denote a flowing stream or an ear of grain, highlighting its agricultural significance.
In this verse, it emphasizes the abundance of grain that is being contrasted with the thin, scorched ears that follow, symbolizing the impending hardship. The plural form indicates multiple heads of grain, enhancing the imagery of harvest.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as in the KJV, ASV, YLT, WEB, and BBE, all of which agree on the essential meaning of the imagery of grain.
Sentence Structuregenerated
The finite verb צֹמְח֖וֹת (were springing up) governs the sentence, with two phrases describing the heads of grain: an adjective phrase describing their condition and a prepositional phrase indicating the cause of that condition.
The structure emphasizes the contrast between the flourishing grain and the subsequent thin and scorched ears, setting the stage for the interpretation of Joseph's dream.
Septuagint Backgroundgenerated
The Septuagint translates שִׁבֳּלִ֔ים as στάξυες, which means 'ears of grain'. This choice reflects a straightforward rendering, maintaining the agricultural imagery present in the Hebrew.
The use of this Greek term aligns with the agricultural context of the narrative, ensuring that the meaning is preserved across translations.
In plain words — the whole versegenerated
Genesis 41:6 describes how after seven healthy heads of grain, seven other heads sprouted that were thin and scorched by the east wind. This imagery indicates a transition from abundance to scarcity, foreshadowing the coming famine in Egypt.
Frequently Asked Questionsgenerated
The seven heads of grain symbolize abundance and prosperity, which will be followed by the thin and scorched heads representing scarcity and famine.
The east wind is often associated with harsh, dry conditions that can damage crops, emphasizing the severity of the famine to come.
Joseph's ability to interpret this dream demonstrates his divinely given insight, which ultimately leads to his rise in power in Egypt and the preservation of his family during the famine.
The contrast between the healthy and the scorched grain serves as a metaphor for the cycles of abundance and need, highlighting the importance of preparation and wisdom in times of plenty.
Reflection Questionsgenerated
- How can I recognize the times of abundance in my life and prepare for potential hardships?
- What lessons can I learn from Joseph's interpretation of dreams that apply to my own decision-making?
- In what ways can I support others who are experiencing scarcity or need?
- How does understanding the context of this dream deepen my appreciation for the narrative of Joseph?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 41:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd, behold, seven thin ears, and blasted with the east wind,.... Which is very fatal to corn, to dry, burn, smite, or blast it; and especially to the corn in Egypt, whither it blew from the desert
Read John Gill on Genesis 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. No JFB commentary on these verses.
Read Robert Jamieson on Genesis 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA boisterous wind, and in those parts of the world very pernicious to the fruits of the earth, 19:12 .
Read Matthew Poole on Genesis 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 41:6 And, behold, seven thin ears and blasted with the east wind sprung up after them.Ver. 6. Blasted with the east wind.] Which is, Ventus urens et exsiccans, saith Pliny: The property of this wind is to burn and blast the fruits.
Read John Trapp on Genesis 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) East wind.—In Palestine the prevalent winds are those which blow from the west or east, and the latter, coming across arid deserts, is injurious to vegetation. In Egypt the winds generally are from the north or south, but the south-east wind, called Chamsin, blowing from the deserts of Arabia, has even more disastrous effects upon plants than the east wind in Palestine, and from the small dust with which it is laden is baleful also to human life. As there are no words in Hebrew for any except the four principal winds, this south-eastern wind may be meant; or as kçdim, east wind, became the usual name of every wind that burned up vegetation, the term may be employed in a general sense.
Read Charles John Ellicott on Genesis 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Blasted with the east wind] It has been very properly observed that all the mischief done to corn or fruit, by blasting, smutting, mildews, locusts, c., is attributed to the east wind. See Exodus 10:13; Exodus 14:21; Psalms 78:26; Ezekiel 17:10; Jonah 4:8. In Egypt it is peculiarly destructive, because it comes through the parched deserts of Arabia, often destroying vast numbers of men and women. The destructive nature of the simoom or smoom is mentioned by almost all travellers. Mr. Bruce speaks of it in his Travels in Egypt. On their way to Syene, Idris their guide, seeing one of these destroying blasts coming, cried out with a loud voice to the company, "Fall upon your faces…
Read AdamClarke on Genesis 41 →CambridgeThe Cambridge Bible for Schools and Colleges6. blasted with the east wind] The east wind in the O.T. is always a synonym for dryness, parching heat, and violence. Cf. Ezekiel 17:10; Ezekiel 19:12; Hosea 13:15; Jonah 4:8. In Egypt the S.E. wind is the dreaded khamsin, which brings the sandstorms in the spring, Ar. sirocco.
Read Cambridge on Genesis 41 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Blasted with the east wind — The south-east wind, known as the Chamsin, which comes from the Arabian desert and blights all that it touches.
Read Daniel Denison Whedon 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, thin and scorched by the east wind.
Behold, seven heads of grain, thin and blasted with the east wind, sprung up after them.
After them, seven other heads of grain sprouted, thin and scorched by the east wind.
Then seven heads of grain, thin and burned by the east wind, were sprouting up after them.
Tyndale line
And, behold, seven thin ears and blasted with the east wind sprung up after them.
And, behold, seven ears, thin and blasted with the east wind, sprung up after them.
And, behold, seven ears, thin and blasted with the east wind, sprung up after them.
And behold, seven thin ears and blasted with the east wind sprung up after them.
And loe, seuen thinne eares, and blasted with the east winde, sprang vp after them:
Strictly literal
And behold, seven ears, thin and parched with the east wind, sprung up after them.
and lo, seven ears, thin, and blasted with an east wind, are springing up after them;
and behold, seven ears, thin, and blasted with an east wind, are springing up after them;
And, behold, seven thin ears and blasted with the east wind sprung up after them.
Behold, seven heads, thin and scorched by the east wind, sprouted up after them.
From the Latin
Then seven other ears sprung up thin and blasted,
Simplified
Then seven heads of grain grew up after them, thin and dried by the east wind.
And after them came up seven other heads, thin and wasted by the east wind.
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 word for word in this verse. However, the Samaritan Pentateuch differs slightly by using the word שׁדיפת (scorch) instead of the Hebrew term used in the MT.
וְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים דַּקּ֖וֹת וּשְׁדוּפֹ֣ת קָדִ֑ים צֹמְח֖וֹת אַחֲרֵיהֶֽן׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
והנה שׁבע שׁבלים דקות ושׁדיפת קדים צמחות אחריהן
1 word differs from the Masoretic Text: שׁדיפת (scorch)
[והנה] [שבע] שבלים דקות [ושדפות] קדים צמחות אחרי׳הן
4 words on the leather — 1 partly restored, 3 supplied entire by an editor.
[והנה] [שבע] שבלים ושדפות קדים [צמחות] [אחרי׳הן]
7 words of the verse are on this fragment — 1 partly restored, 4 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 41:6
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.
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)
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) feminine plural commonHC/Vqsfpc
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/Sp3fp