Genesis 3:2 — Word Study
WLCוַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־ הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־ הַגָּ֖ן נֹאכֵֽל׃
BSAThe womanʼishshâh [female person, wife] answeredʼâmar▸ the serpentnâchâsh [snake] We may eatʼâkal▸ [devour, consume] the fruitpᵉrîy [produce, result] of the treesʻêts [wood, strong and firm objects] of the gardengan [enclosed area, paradise]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֥אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| הָֽאִשָּׁ֖ה | the woman | Particle, noun common feminine singular absolute |
| אֶל־ | to | Preposition |
| הַנָּחָ֑שׁ | the snake | Particle, noun common masculine singular absolute |
| מִפְּרִ֥י | from [the] fruit of | Preposition, noun common masculine singular construct |
| עֵֽץ־ | [the] tree[s] of | Noun common, masculine singular construct |
| הַגָּ֖ן | the garden | Particle, noun common both singular absolute |
| נֹאכֵֽל׃ | we will eat | Verb, Qal, imperfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The woman answered the serpent, “We may eat the fruit of the trees of the garden, |
| KJV | And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: |
| ASV | And the woman said unto the serpent, Of the fruit of the trees of the garden we may eat: |
| YLT | And the woman saith unto the serpent, 'Of the fruit of the trees of the garden we do eat, |
| WEB | The woman said to the serpent, “We may eat fruit from the trees of the garden, |
| BBE | And the woman said, We may take of the fruit of the trees in the garden: |
The translations agree on the meaning of נֹאכֵֽל as 'we will eat.'
The sentence comprises a main clause followed by direct speech, emphasizing the woman's response.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
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 3:2
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 Temptation in the Gardengenerated
Genesis 3:2 describes the moment when the woman, Eve, answers the serpent's question about God's command regarding the trees in the garden. This interaction highlights the initial temptation that leads to the fall of humanity. The context is significant as it sets up the pivotal moment of disobedience and the consequences that follow in the narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 58:4 | Their venom is like the venom of a snake, like a cobra that shuts its ears, |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — נֹאכֵֽל, no.Khelgenerated
The verb אָכַל (akal) means 'to eat' and is in the imperfect tense, first person plural. This indicates an ongoing or future action, suggesting that the speaker is affirming a collective ability to eat.
The use of the first person plural 'we' reflects a shared experience or decision, emphasizing the communal aspect of the action. The verb encompasses a range of meanings from literal consumption to figurative implications of taking in or devouring.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses 'we will eat' for נֹאכֵֽל.
Sentence Structuregenerated
The main verb of the sentence is תֹּ֥אמֶר, she said, which governs the entire clause. The structure reveals a direct speech format, with the subject (the woman) followed by the object (the serpent) and the content of her speech.
This sentence's arrangement emphasizes the woman's response to the serpent's question, showcasing the dialogue format typical in narrative prose.
Septuagint Backgroundgenerated
The Septuagint translates וַתֹּ֥אמֶר as εἶπεν (eipen), meaning 'she said.' This choice maintains the direct speech structure found in the Hebrew.
The LXX also uses φαγόμεθα for נֹאכֵֽל, indicating a future action of eating, similar to the Hebrew. This translation aligns closely with the Hebrew meaning while adapting to Greek syntax.
In plain words — the whole versegenerated
Genesis 3:2 shows the woman, Eve, responding to the serpent by stating that they are allowed to eat from the trees in the garden. This moment is crucial as it leads to further temptation and the eventual fall of humanity.
Frequently Asked Questionsgenerated
Eve is affirming that she and Adam have permission to eat from the trees in the garden, which reflects God's provision for them.
The serpent approaches Eve, possibly because she is the one who engages in dialogue, and this sets the stage for the temptation.
The trees symbolize God's provision and the boundaries He has set for Adam and Eve, which they are about to challenge.
This verse establishes the moment of temptation, where Eve's response to the serpent leads to the eventual disobedience and fall of humanity.
Reflection Questionsgenerated
- What does this exchange reveal about the nature of temptation?
- How can I recognize and respond to temptations in my own life?
- In what ways does this passage illustrate the importance of understanding God's commands?
- How can I apply the lessons from Eve's response to my own decision-making?
The early church on this verse — how the Fathers read it
Early commentators, such as Philo and Ambrose, reflect on this verse to discuss the nature of temptation and the character of the serpent.
Did the serpent speak with a human voice? [Genesis 3:2] In the first place,Early Church Fathers on Genesis 3 →
Why did the serpent accost the woman, and not the man? [Genesis 3:2] The serpent, having formed his estimate of virtue, devised a treacherous stratagem against them,Early Church Fathers on Genesis 3 →
Although you are aware that the serpent is wiser than all creatures, his cunning is especially noticeable here. As he sets his snares, he pretends to give utterance to the words of God,Early Church Fathers on Genesis 3 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the woman said unto the serpent,.... Or to him that spoke in the serpent, which she might take to be a messenger from heaven, a holy angel: had she known who it was, she might be chargeable with
Read John Gill on Genesis 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the woman said unto the serpent, We may eat of the fruit of the trees of the garden: We may eat of the fruit of the trees of the garden. Eve answered well.
Read Robert Jamieson on Genesis 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 3:2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:Ver. 2. And the woman said unto the serpent.] Our first parents were not, in the state of innocency, silly and witless, like young children, as Socinians make them; but very knowing, though but of small experience. But if they fell the same day wherein they were created, as most hold, how sudden was the serpent’ s seducing, the woman’ s consenting, Adam’ s yielding, and God’ s executing! ημεραεπλασθηκαιεξηλασθη
Read John Trapp on Genesis 3 →CambridgeThe Cambridge Bible for Schools and Colleges2. the woman, &c.] The woman is quick to correct the error into which she fancies the serpent has fallen, and to defend the generosity of the Lord.
Read Cambridge on Genesis 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. The woman said — Her pausing to parley with so serious a temptation was a fearful mistake. To entertain the thoughts of an evil spirit is the sure way to become partaker of some measure of his nature.
Read Daniel Denison Whedon on Genesis 3 →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
The woman answered the serpent, “We may eat the fruit of the trees of the garden,
The woman said to the serpent, “We may eat fruit from the trees of the garden,
The woman answered the serpent, “We may eat the fruit of the trees of the garden,
The woman said to the serpent, “We may eat of the fruit from the trees of the orchard;
Tyndale line
And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:
And the woman said unto the serpent, Of the fruit of the trees of the garden we may eat:
And the woman said unto the serpent, Of the fruit of the trees of the garden we may eat:
And the woman said to the serpent, We may eat of the fruit of the trees of the garden:
And the woman said vnto the serpent, We eate of the fruite of the trees of the garden,
Strictly literal
And the woman said to the serpent, We may eat of the fruit of the trees of the garden;
And the woman saith unto the serpent, 'Of the fruit of the trees of the garden we do eat,
And the woman says to the serpent, “From the fruit of the trees of the garden we eat,
And the woman said unto the serpent, We may eat of the fruit of the trees of the garden;
The woman said to the serpent, “We may eat the fruit from the trees of the garden,
From the Latin
And the woman answered him, saying: Of the fruit of the trees that are in paradise we do eat:
Simplified
Eve replied to the serpent, “We can eat from the trees in the garden, but not the fruit from the tree in the middle of the garden.
And the woman said, We may take of the fruit of the trees in the garden:
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 reads: וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־ הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־ הַגָּ֖ן נֹאכֵֽל׃. The Samaritan Pentateuch agrees word for word with the MT.
The Dead Sea Scrolls contain part of the verse, showing some restoration, but the essential meaning aligns with the Masoretic Text.
וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־ הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־ הַגָּ֖ן נֹאכֵֽל׃
7 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.
ותאמר האשׁה אל הנחשׁ מפרי עץ הגן נאכל
Agrees with the Masoretic Text here, word for word.
ותאמר האשה אל הנחש [מפרי]
5 words of the verse are on this fragment — 1 partly restored, 1 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 3:2
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-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
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)
HR — PrepositionHR
The Hebrew word נָחָשׁ (*nachash*) means 'serpent' or 'snake.' It can refer to a literal snake, a bronze image of a serpent, or even a mythological fleeing serpent. The word is derived from a root meaning to hiss, which relates to the sound snakes make.
נָחָשׁ n.m. serpent
serpent
bronze image of serpent
mythol. fleeing serpent
base
H5175 נָחָשׁ serpent
5175 nachash naw-khawsh'
from 5172; a snake (from its hiss):--serpent.
see HEBREW for 05172
נָחָשׁ (na.chash) — serpent.
1) serpent, snake
1a) serpent
1b) image (of serpent)
1c) fleeing serpent (mythological)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.
פְּרִי 119 n.m. fruit
fruit of the ground, of produce in gen.
= offspring, fruit of womb
fig. of fruit of actions, i.e. their consequences
base
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
פְּרִי (pe.ri) — fruit.
1) fruit
1a) fruit, produce (of the ground)
1b) fruit, offspring, children, progeny (of the womb)
1c) fruit (of actions) (fig.)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
N-ms — Noun common · masculine singular constructHNcmsc
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…
גַּן (gan) means 'garden' or 'enclosure' and can refer to a physical garden or, figuratively, to a bride. It is derived from a root meaning to fence in. The term is used in various contexts, including the Garden of Eden and specific locations like Beth-haggan.
גַּן n.m. & f. enclosure, garden
base
H1588 גַּן enclosure, garden
1588 gan gan
from 1598; a garden (as fenced):--garden.
see HEBREW for 01598
גַּן (gan) — Garden (of Uzza).
This name means garden, enclosure
גַּן (gan) — (Beth)-haggan.
Combined with ba.yit (בַּ֫יִת "Beth" H1004H)
גַּן (gan) — garden.
1) garden, enclosure
1a) enclosed garden
1a1) (fig. of a bride)
1b) garden (of plants)
1c) Garden of Eden
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
gar'-d'-n (gan, gannah, ginnah; kepos): The Arabic jannah (diminutive, jannainah), like the Hebrew gannah, literally, "a covered or hidden place," denotes in the mind of the dweller in the East something more than the ordinary garden. Gardens in Biblical times, such as are frequently referred to in Semitic literature, were usually walled enclosures, as the name indicates (La 2:6 the American Revised Version, margin), in which there were paths winding in and out among shade and fruit trees, canals of running water, fountains, sweet-smelling herbs, aromatic blossoms and convenient arbors in which to sit and enjoy the effect. These gardens are mentioned in Ge 2 and Ge 3; 13:10; So 4:12-16; Ec 2:5,6;
Gardens in the East, as the Hebrew word indicates, are enclosures on the outskirts of towns, planted with various trees and shrubs. From the allusions in the Bible we learn that they were surrounded by hedges of thorn, (Isaiah 5:5) or walls of stone. (Proverbs 24:31) For further protection lodges, (Isaiah 1:8; Lamentations 2:6) or watchtowers, (Mark 12:1) were built in them, in which sat the keeper, (Job 27:18) to drive away the wild beasts and robbers, as is the case to this day. The gardens of the Hebrews were planted with flowers and aromatic shrubs, (Solomon 6:2; 4:16) besides olives, fig trees, nuts or walnuts, (Solomon 6:12) pomegranates, and others for domestic use.…
→ Of Eden
See EDEN
→ Of Gethsemane
→ See GETHSEMANE
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp