Genesis 5:3 — Word Study
WLCוַֽיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־ שְׁמ֖וֹ שֵֽׁת׃
BSAWhen AdamʼÂdâm [the first man, created by God] waschâyâh▸ 130shᵉlôwshîym years oldshâneh he had a sonyâlad▸ [begat, became the father of] in his own likenessdᵉmûwth [resemblance, similar nature] after his own imagetselem [divine likeness, reflection of God] and he named himqârâʼ▸ [called, gave the name] SethShêth [appointed, anointed one]
| Greek | English | Parsing |
|---|---|---|
| וַֽיְחִ֣י | and he lived | Verb, Qal, sequential imperfect third person masculine singular |
| אָדָ֗ם | Adam | Noun proper masculine |
| שְׁלֹשִׁ֤ים | thirty | Adj |
| וּמְאַת֙ | and one hundred | Conjunction |
| שָׁנָ֔ה | year[s] | Noun common, feminine singular absolute |
| וַיּ֥וֹלֶד | and he became a father | Verb, Hiphil, sequential imperfect third person masculine singular |
| בִּדְמוּת֖וֹ | in own likeness his | Preposition, noun common feminine singular construct, suffix |
| כְּצַלְמ֑וֹ | according to image his | Preposition, noun common masculine singular construct, suffix |
| וַיִּקְרָ֥א | and he called | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| שְׁמ֖וֹ | name his | Noun common masculine singular construct, suffix |
| שֵֽׁת׃ | Seth | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Adam was 130 years old, he had a son in his own likeness, after his own image; and he named him Seth. |
| KJV | ¶ And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: |
| ASV | And Adam lived a hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: |
| YLT | And Adam liveth an hundred and thirty years, and begetteth [a son] in his likeness, according to his image, and calleth his name Seth. |
| WEB | Adam lived one hundred thirty years, and became the father of a son in his own likeness, after his image, and named him Seth. |
| BBE | Adam had been living for a hundred and thirty years when he had a son like himself, after his image, and gave him the name of Seth: |
Translations agree on the meaning of בִּדְמוּת֖וֹ — see How Translations Differ.
The sentence is structured around the main clause, with several phrases providing additional details about Adam's life and his son.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָדָם
verbחָיָה
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 5:3
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 Generations of Adamgenerated
Genesis 5:3 describes the lineage of Adam, the first man created by God. It highlights the significance of Adam's age at the time of Seth's birth and the reflection of Adam's likeness in his son. This context sets the stage for understanding the human family line that follows and God's ongoing creation through generations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 14:4 | Who can bring out clean from unclean? No one! |
| 2 | Job 15:14–16 | What is man, that he should be pure, or one born of woman, that he should be righteous? |
| 3 | Job 25:4 | How then can a man be just before God? How can one born of woman be pure? |
| 4 | Psalm 14:2–3 | The LORD looks down from heaven upon the sons of men to see if any understand, if any seek God. |
| 5 | Psalm 51:5 | Surely I was brought forth in iniquity; I was sinful when my mother conceived me. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בִּדְמוּת֖וֹ, bid.mu.Togenerated
The word דְּמוּת (dmuwth) means likeness or resemblance, indicating a similarity in nature or appearance. It is used to express how Seth is like Adam, reflecting the qualities of his father.
This term is significant in the context of creation, as it connects humanity's identity to the divine image, emphasizing the relationship between Adam and his offspring.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of בִּדְמוּת֖וֹ as 'likeness' in this verse.
Sentence Structuregenerated
The verse contains a main clause introduced by the verb וַיּ֥וֹלֶד (and he became a father), with several phrases detailing Adam's age and the nature of his son. The structure emphasizes the sequential nature of Adam's life events.
The phrase בִּדְמוּת֖וֹ is a prepositional phrase that specifies the likeness in which Seth was created, linking him directly to Adam's identity.
Septuagint Backgroundgenerated
The Septuagint translates וַיּ֥וֹלֶד as ἐγέννησεν, which means 'he begot.' This choice emphasizes the act of fatherhood and lineage.
The Greek word καὶ corresponds to the conjunction 'and,' maintaining the continuity of the narrative.
In plain words — the whole versegenerated
Genesis 5:3 tells us that Adam was 130 years old when he had a son named Seth. Seth was created in Adam's likeness and image, which shows the connection between father and son. This verse is part of the genealogy that traces the lineage of humanity.
Frequently Asked Questionsgenerated
It means that Seth shares similar qualities and nature with Adam, reflecting his father's identity.
Adam's age of 130 years marks a specific point in his life when he became a father, highlighting the continuation of the human lineage.
Naming Seth signifies Adam's acknowledgment of his son and establishes Seth's identity within the family line.
This verse contributes to the themes of creation, identity, and lineage, showing how humanity is connected through generations.
Reflection Questionsgenerated
- In what ways do I see my own likeness reflected in my family?
- How can understanding my identity in relation to my parents influence my life?
- What does it mean for me to be created in the image of God?
- How does the concept of lineage impact my understanding of family and heritage?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the significance of Adam's likeness in relation to Seth, highlighting theological implications.
Christ is the invisible image of the invisible God, just as according to the Scripture narrative we say that the image of Adam was his son Seth.Early Church Fathers on Genesis 5 →
Adam lived for two hundred and thirty years, and he begot in his own image and likeness, and he called his name Seth. It should be known that until the Flood,Early Church Fathers on Genesis 5 →
Adam lived for one hundred and thirty years, and he begot a son in his own likeness and image, and he named him Seth. Adam indeed was created in the likeness and image of God, because he was made immortal in both soul and body.Early Church Fathers on Genesis 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 5:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Adam lived an hundred and thirty years,.... The Septuagint version, through mistaken, gives the number two hundred and thirty years: and begat [a son]; not that he had no other children during
Read John Gill on Genesis 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: Adam lived an hundred and thirty years.
Read Robert Jamieson on Genesis 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible3874 Adam lived an hundred and thirty years after he was created, in which time he begat other sons and daughters, as appears from what was said before. After his image; either, 1. In regard of the natural frame of his body and soul; but this was so evident of itself, that the mention of it had been frivolous. Nor is there any reason why that should be said of Seth, rather than of Cain or Abel. Or, 2. In regard of his corruption, q.d. a weak, sinful, mortal man, like himself; for Adam’ s image is here plainly opposed to the likeness of God, wherein Adam is said to be created, . And this is fitly said of Seth to signify, that although he was a worthy and good man, and, Adam excepted, the…
Read Matthew Poole on Genesis 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 5:3 And Adam lived an hundred and thirty years, and begat [a son] in his own likeness, after his image; and called his name Seth:Ver. 3. Adam lived one hundred and thirty years, and begat.] This was a great trial to his faith, to wait so long for a better issue, when the Cainites spread abroad, erected cities, and perhaps meditated monarchies. After his own image.] Corruptus corruptum . For "who can bring a clean thing out of an unclean?" says Job. "That which is born of the flesh is flesh," saith our Saviour, and we can say no better of it. This is hard to persuade men to; for each one is apt to think his own penny as good silver: and a dead woman will have four to carry her forth…
Read John Trapp on Genesis 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) In his own likeness, after his image.—That is, Adam handed down to his posterity that Divine likeness which he had himself received. Seth.—See on Genesis 4:25.
Read Charles John Ellicott on Genesis 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. And Adam lived a hundred and thirty years, c.] The Scripture chronology especially in the ages of some of the antediluvian and postdiluvian patriarchs, has exceedingly puzzled chronologists, critics, and divines. The printed Hebrew text, the Samaritan, the Septuagint, and Josephus, are all different, and have their respective vouchers and defenders. The following tables of the genealogies of the patriarchs before and after the flood, according to the Hebrew, Samaritan, and Septuagint, will at once exhibit the discordances. ANTEDILUVIAN PATRIARCHS LIVED BEFORE THEIR SONS' BIRTH Heb. Samar. Sept. Adam, Gen. v. 3. 130 230 Seth, ---- 6. 105 205 Enos, ---- 9. 90 190 Cainan, ---- 12. 70…
Read AdamClarke on Genesis 5 →CambridgeThe Cambridge Bible for Schools and Colleges3. in his own likeness, after his image] Cf. Genesis 1:26. Man was made in God’s image, after His likeness; he begets a son, in his own likeness, after his image. Many Heb. MSS., however, only read “in his image.” On the words “image” and “likeness,” see note on Genesis 1:26. The phrase here is evidently intended to shew that the elements of resemblance to the Divine image, which at the first were implanted in man’s nature, were communicated from father to son. That the priestly document contained any tradition respecting the Fall, or the murder of Abel, seems improbable. Seth] See note on Genesis 4:25. The father here gives the name; the mother’s name is not mentioned in this genealogy.
Read Cambridge on Genesis 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleThe Book of the Generations of Adam, Genesis 5:1 to Genesis 6:8. Here begins another of the main divisions of our volume. As observed in the Introduction, (p.
Read Daniel Denison Whedon on Genesis 5 →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
When Adam was 130 years old, he had a son in his own likeness, after his own image; and he named him Seth.
Adam lived one hundred thirty years, and became the father of a son in his own likeness, after his image, and named him Seth.
When Adam was 130 years old, he had a son in his own likeness, after his own image; and he named him Seth.
When Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth.
Tyndale line
¶ And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:
And Adam lived a hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:
And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:
And Adam lived a hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:
Nowe Adam liued an hundred and thirtie yeeres, and begate a childe in his owne likenes after his image, and called his name Sheth.
Strictly literal
And Adam lived a hundred and thirty years, and begot [a son] in his likeness, after his image, and called his name Seth.
And Adam liveth an hundred and thirty years, and begetteth [a son] in his likeness, according to his image, and calleth his name Seth.
And Adam lives one hundred and thirty years [[or two hundred and thirty years]], and begets [a son] in his likeness, according to his image, and calls his name Seth.
And Adam lived a hundred and thirty years, and begat a son in his likeness, after his image; and called his name Sheth.
When Adam had lived 130 years, he became the father of a son in his own likeness, after his image, and he called his name Seth.
From the Latin
And Adam lived a hundred and thirty years, and begot a son to his own image and likeness, and called his name Seth.
Simplified
When Adam was 130, he had a son who was like him, made in his image; and he named him Seth.
Adam had been living for a hundred and thirty years when he had a son like himself, after his image, and gave him the name of Seth:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree on the overall content of the verse, with the Samaritan Pentateuch differing by using the word יוליד (bear) instead of the Masoretic וַיּוֹלֶד (and he became a father).
וַֽיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־ שְׁמ֖וֹ שֵֽׁת׃
11 of the 12 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.
ויחי אדם שׁלשׁים ומאת שׁנה ויוליד בדמותו כצלמו ויקרא את שׁמו שׁת
1 word differs from the Masoretic Text: יוליד (bear)
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 5:3
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.
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אָדָם (adam) primarily means 'man' or 'mankind' and refers to Adam, the first man in the Bible. It also denotes a city in the Jordan valley. The name is linked to the meaning 'red.' The entries consistently identify Adam as both a person and a place.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H121 אָדָם man, mankind . n. pr. m. Adam, first man
. n. pr. loc. city in the Jordan valley (as built?)
121 'Adam aw-dawm'
the same as 120; Adam the name of the first man, also of a
place in Palestine:--Adam.
see HEBREW for 0120
אָדָם (a.dam) — Adam.
A man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
§ Adam = "red"
1) first man
2) city in Jordan valley
אָדָם (a.dam) — Adam.
Adam = "red"
city in Jordan valley
N-proper — Noun proper masculineHNpm
Adam
Red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Gen. 1:27-ch. 5). “God created man [Heb., Adam] in his own image, in the image of God created he him; male and female created he them.”
Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the breath of life, and gave him dominion over all the lower creatures (Gen. 1:26; 2:7). He was placed after his creation in the Garden of Eden, to cultivate it, and to enjoy its fruits under this one prohibition: “Of the tree…
a city on the Jordan, "beside Zaretan," in the time of Joshua. (Joshua 3:16)
1. The progenitor and representative head of our race; formed of the dust of the ground, and made a living soul by the Creator’s breath. He was the last work of the creation, and received dominion over all that the earth contained. That he might not be alone, God provided Eve as a helpmeet for him, and she became his wife. Marriage is thus a divine institution, first in order of time, as well as of importance and blessedness to mankind. Adam was made a perfect man-complete in every physical, mental, and spiritual endowment; and placed in the Garden of Eden on probation, holy and happy, but liable to sin. From this estate he fell by breaking the express command of God, through the temptations of Satan and the compliance of Eve; and thus brought the curse upon himself and all his posterity. Sovereign grace interposed; a Savior was revealed, and the full execution of the curse stayed; but…
earthy; red
שְׁלֹשִׁים (*shlowshiym*) means 'thirty' and can also refer to 'thirtieth' as an ordinal number. It is an indeclinable noun and is derived from the root word for 'three.' The entries indicate that it is used in various contexts, but there are no significant disagreements among the lexicons.
שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) 174 n.indecl. thirty
bef. n. sg.
as ordin.
base
H7970 שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) n. indecl. thirty . bef. n. sg.
. as ordin.
7970 shlowshiym shel-o-sheem'
or shloshiym {shel-o-sheem'}; multiple of 7969; thirty; or
(ordinal) thirtieth:--thirty, thirtieth. Compare 7991.
see HEBREW for 07969
see HEBREW for 07991
שְׁלֹשִׁים (she.lo.shim) — thirty.
thirty, thirtieth
Aramaic equivalent: te.la.tin (תְּלָתִין "thirty" H8533)
Adj — AdjHAcmpa
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
HC/Acfsc — ConjunctionHC/Acfsc
hun'-dred (me'-ah; hekaton).
See NUMBER.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
fa'-ther (Anglo-Saxon, Foeder; German, Vater; Hebrew 'abh, etymology uncertain, found in many cognate languages; Greek pater, from root pa, "nourisher," "protector," "upholder"):
1. Immediate Male Ancestor:
Immediate male ancestor. The father in the Hebrew family, as in the Roman, had supreme rights over his children, could dispose of his daughter in marriage (Ge 29), arrange his son's marriage (Ge 24), sell his children (Ex 21:7), but not his daughter to a stranger (Ne 5:5), had power of life and death, as in the case of Isaac (Ge 22), Jephthah's daughter (Jud 11:34), the sacrificing of his children to Molech (Le 18:21; 20:3-5), etc. Respect, reverence and affection for…
Father
A name applied (1) to any ancestor (Deut. 1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12; Matt. 23:9, etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28).
The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, (Genesis 3:16; 1 Corinthians 11:3) which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. The father’s blessing was regarded as conferring special benefit, but his malediction special injury, on those on whom it fell, (Genesis 9:25,27; 27:27-40; 48:15,20; 49:1) ... and so also the sin of a parent was held to affect, in certain cases, the welfare of his descendants. (2 Kings…
Is often synonymous with ancestor, founder, or originator, as Ge 4:20-21 Joh 8:56 Ro 4:16. Joseph was a father to Pharoah, Ge 45:8, as his counselor and provider. God is the FATHER of men, as their Creator, De 32:6 Isa 63:16 64:8 Lu 3:38. But as we have forfeited the rights of children by our sins, it is only through Christ that we can call God by that endearing name, "our Father," Joh 20:17 Ro 8:15-17.
דְּמוּת (dmuwth) means likeness or similitude, particularly in terms of external appearance. It can also function adverbially to mean 'in the likeness of' or 'like as.' The word is derived from a root that conveys the idea of resemblance, and it encompasses both the concept of a model or shape.
דְּמוּת n.f. likeness, similitude
likeness, similitude, of external appearance
adverbially,in likeness of, like as
base
H1823 דְּמוּת likeness, similitude . likeness, similitude, of external appearance
. adverbially,in likeness of, like as
1823 dmuwth dem-ooth'
from 1819; resemblance; concretely, model, shape;
adverbially, like:--fashion, like (-ness, as), manner,
similitude.
see HEBREW for 01819
דְּמוּת (de.mut) — likeness.
1) likeness, similitude
adv
2) in the likeness of, like as
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
צֶ֫לֶם (tselem) means 'image' or 'likeness,' and can refer to both physical representations and figurative concepts like illusion or semblance. It is derived from a root meaning to shade, suggesting a resemblance or representation. The term appears in contexts ranging from idols to mere appearances, with some entries noting its use in reference to images of tumors or heathen gods.
צֶ֫לֶם n.m. image
images
image, likeness, of resemblance
fig. = mere, empty, image, semblance
base
H6754 צֶ֫לֶם image . images
. image, likeness, of resemblance
. fig. = mere, empty, image, semblance
6754 tselem tseh'-lem
from an unused root meaning to shade; a phantom, i.e.
(figuratively) illusion, resemblance; hence, a representative
figure, especially an idol:--image, vain shew.
צֶ֫לֶם (tse.lem) — image.
1) image
1a) images (of tumours, mice, heathen gods)
1b) image, likeness (of resemblance)
1c) mere, empty, image, semblance (fig.)
Aramaic equivalent: tse.lem (צְלֵם "image" H6755)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שֵׁת (Sheth) refers to the third son of Adam and Eve, mentioned in Genesis 4:25. The name is derived from a root meaning 'put' or 'substituted.' It is also noted that שֵׁת can be spelled as 'Sheth' in some contexts, and the name is associated with the meaning 'compensation.'
שֵׁת n.pr.m. third son of Adam
base
H8352 שֵׁת third son of Adam
8352 Sheth shayth
from 7896; put, i.e. substituted; Sheth, third son of
Adam:--Seth, Sheth.
see HEBREW for 07896
שֵׁת (shet) — Seth.
A man living at the time before the Flood, first mentioned at Gen.4.25;
son of: Adam (H0121) and Eve (H2332);
brother of: Cain (H7014B) and Abel (H1893);
father of: Enosh (H0583); also called Sheth (Ketiv: buttock) at Num.24.17;
§ Seth = "compensation"
1) the 3rd son of Adam by Eve
1a) also 'Sheth'
N-proper — Noun proper masculineHNpm
Seth
Appointed; a substitute, the third son of Adam and Eve (Gen. 4:25; 5:3). His mother gave him this name, “for God,” said she, “hath appointed me [i.e., compensated me with] another seed instead of Abel, whom Cain slew.”
(compensation), (Genesis 4:25; 6:3; 1 Chronicles 1:1) the third son of Adam, and father of Enos. (B.C. 3870.) Adam handed down to Seth and his descendants the promise of mercy, faith in which became the distinction of God’s children. (Genesis 4:26)
The first son of Adam after the death of Abel, Ge 4:25,26; 5:3,6,8, and ancestor of the line of godly patriarchs.
put; who puts; fixed