Genesis 4:17 — Word Study
WLCוַיֵּ֤דַע קַ֙יִן֙ אֶת־ אִשְׁתּ֔וֹ וַתַּ֖הַר וַתֵּ֣לֶד אֶת־ חֲנ֑וֹךְ וַֽיְהִי֙ בֹּ֣נֶה עִ֔יר וַיִּקְרָא֙ שֵׁ֣ם הָעִ֔יר כְּשֵׁ֖ם בְּנ֥וֹ חֲנֽוֹךְ׃
BSAAnd CainQayin [knew, was intimate with] had relations withyâdaʻ▸ his wifeʼishshâh and she conceivedhârâh▸ [became pregnant, with child] and gave birth toyâlad▸ [beget, brought forth] EnochChănôwk [dedicated, a gift from God] Thenhâyâh▸ [Cain] builtbânâh [the first murderer, a wanderer, constructed, established] a cityʻîyr [a place of settlement, with walls and governance] and namedqârâʼ▸ [it]ʻîyr [called, designated] aftershêm his sonbên [child, descendant] EnochChănôwk
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֤דַע | and he knew | Verb, Qal, sequential imperfect third person masculine singular |
| קַ֙יִן֙ | Cain | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| אִשְׁתּ֔וֹ | wife his | Noun common feminine singular construct, suffix |
| וַתַּ֖הַר | and she conceived | Verb, Qal, sequential imperfect third person feminine singular |
| וַתֵּ֣לֶד | and she bore | Verb, Qal, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| חֲנ֑וֹךְ | Enoch | Noun proper masculine |
| וַֽיְהִי֙ | and he was | Verb, Qal, sequential imperfect third person masculine singular |
| בֹּ֣נֶה | building | Verb, Qal, participle (active) masculine singular |
| עִ֔יר | a city | Noun common, feminine singular absolute |
| וַיִּקְרָא֙ | and he called | Verb, Qal, sequential imperfect third person masculine singular |
| שֵׁ֣ם | [the] name of | Noun common, masculine singular construct |
| הָעִ֔יר | the city | Particle, noun common feminine singular absolute |
| כְּשֵׁ֖ם | according to [the] name of | Preposition, noun common masculine singular construct |
| בְּנ֥וֹ | son his | Noun common masculine singular construct, suffix |
| חֲנֽוֹךְ׃ | Enoch | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Cain had relations with his wife, and she conceived and gave birth to Enoch. Then Cain built a city and named it after his son Enoch. |
| KJV | And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. |
| ASV | And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. |
| YLT | and Cain knoweth his wife, and she conceiveth, and beareth Enoch; and he is building a city, and he calleth the name of the city, according to the name of his son — Enoch. |
| WEB | Cain knew his wife. She conceived, and gave birth to Enoch. He built a city, and named the city after the name of his son, Enoch. |
| BBE | And Cain had connection with his wife and she became with child and gave birth to Enoch: and he made a town, and gave the town the name of Enoch after his son. |
Where they part company is יָדַע — see How Translations Differ.
The sentence consists of a main clause followed by subordinate clauses detailing actions taken by Cain and his wife.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקַיִן
verbיָדַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 4:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Story of Caingenerated
Genesis 4:17 describes Cain's actions after he was cursed for killing his brother Abel. He has relations with his wife, leading to the birth of Enoch, and he establishes a city, marking the beginning of civilization in the narrative. This passage highlights the consequences of Cain's actions and the development of human society.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 5:18–22 | When Jared was 162 years old, he became the father of Enoch. |
| 2 | Genesis 11:4 | “Come,” they said, “let us build for ourselves a city with a tower that reaches to the heavens, that we may make a name for ourselves and not be scattered over the face of all the earth.” |
| 3 | Ecclesiastes 2:4–11 | I expanded my pursuits. I built houses and planted vineyards for myself. |
| 4 | Daniel 4:30 | the king exclaimed, “Is this not Babylon the Great, which I myself have built by the might of my power as a royal residence and for the glory of my majesty?” |
| 5 | Luke 17:28–29 | It was the same in the days of Lot: People were eating and drinking, buying and selling, planting and building. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָדַע, vai.Ye.da'generated
The verb יָדַע (yada`) means 'to know' and encompasses a range of meanings including perception, recognition, and intimacy. In this context, it signifies a deep, personal relationship, specifically the marital union between Cain and his wife.
The parsing indicates a sequential imperfect tense, suggesting an ongoing action. The use of this verb here implies not just knowledge but a significant relational act, which is foundational in the narrative of human relationships.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יָדַע governs the first part of the verse, indicating Cain's action. The structure is straightforward, with the subject Cain followed by a series of actions: knowing his wife, she conceiving, and then giving birth.
The subsequent clauses detail the actions that follow Cain's intimate relationship, culminating in the establishment of a city. This sequence illustrates the progression from personal relationships to societal development.
Septuagint Backgroundgenerated
The Septuagint translates יָדַע as ἔγνω, which carries a similar meaning of knowing or recognizing. This choice reflects the intimacy implied in the Hebrew text, maintaining the relational context of the original.
The use of ἔγνω in the Septuagint emphasizes the personal nature of Cain's relationship with his wife, aligning closely with the Hebrew understanding.
In plain words — the whole versegenerated
Genesis 4:17 tells us that Cain had relations with his wife, she became pregnant, and gave birth to Enoch. Cain then built a city and named it after his son. This marks an important moment in the development of human society following Cain's actions.
Frequently Asked Questionsgenerated
It indicates an intimate relationship, leading to the conception and birth of their son Enoch.
Naming the city after Enoch signifies Cain's legacy and connection to his family.
It marks the beginning of urban development and civilization in the biblical narrative.
It illustrates the consequences of sin and the development of human society in the aftermath of Cain's actions.
Reflection Questionsgenerated
- What does the establishment of a city by Cain tell us about human nature and society?
- How do Cain's actions reflect the consequences of sin in the biblical narrative?
- In what ways can we see the themes of family and legacy in this passage?
- How does the relationship between Cain and his wife shape the story of their descendants?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this passage, discussing Cain's actions and the implications of building a city, as seen in quotes from Augustine and Bede.
Consider now the text: “And Cain knew his wife, and she conceived, and brought forth Enoch; and he built a city and called the name thereof by the name of his son Enoch.” It does not at all follow from these words that we must believe…Early Church Fathers on Genesis 4 →
Now, it is recorded of Cain that he built a city, while Abel, as though he were merely a pilgrim on earth, built none. For the true city of the saints is in heaven,Early Church Fathers on Genesis 4 →
Cain knew his wife, and she conceived and bore Enoch. He built a city, and he called its name after his son's name, Enoch.Early Church Fathers on Genesis 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 4:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Cain knew his wife,.... Who this woman was is not certain, nor whether it was his first wife or not; whether his sister, or one that descended from Adam by another of his sons, since this was
Read John Gill on Genesis 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. And Cain knew his wife.
Read Robert Jamieson on Genesis 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblecirc. 3875 Cain knew his wife; of which phrase see Poole on "". He built a city; partly to divert his troubled mind with business and pleasure, and partly for his own security against the enemies and evils which his guilty conscience made him fear, notwithstanding the assurance which God had given him. And this he did as soon as he was in capacity for it, either by the increase of his own posterity, or by the accession of other degenerate sons of Adam to him, who either being banished, or having departed from the church, willingly associated themselves with their brethren in iniquity. After the name of his son, Enoch; not after his own name, which he knew to be infamous and hateful.
Read Matthew Poole on Genesis 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 4:17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.Ver. 17. And he builded a city.] So, many drown themselves either in secular businesses, or sensual pleasures, and all to put by their melancholy dumps, and heart-qualms, as they call them; indeed to muffle up the mouths of their horribly guilty consciences. So Nicephorus Phocas, when, Zimri-like, he had killed his master, he laboured, like Cain, to secure himself with building high walls. After which, he heard a voice telling him, that though he built his walls never so high, yet sin within the walls would undermine all. Besides…
Read John Trapp on Genesis 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersCAIN AND HIS .(17) Cain knew his wife.—As Jehovah had told Eve that He would “greatly multiply her conception” (Genesis 3:16), we cannot doubt but that a numerous offspring had grown up in the 130 years that intervened between the birth of Cain and that of Seth, the substitute for Abel. As a rule, only the eldest son is mentioned in the genealogies, and Abel’s birth is chronicled chiefly because of his tragical end, leading to the enactment of the merciful law which followed and to the sundering of the human race. One of Adam’s daughters apparently clave unto her brother, in spite of the solemn decree of banishment passed upon him, probably, by his father, and followed him in his wanderings…
Read Charles John Ellicott on Genesis 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. She - bare Enoch] As חנוך Chanoch signifies instructed, dedicated, or initiated, and especially in sacred things, it may be considered some proof of Cain's repentance, that he appears to have dedicated this son to God, who, in his father's stead, might minister in the sacerdotal office, from which Cain, by his crime, was for ever excluded.
Read AdamClarke on Genesis 4 →
CambridgeThe Cambridge Bible for Schools and Colleges17–24. The Descendants of Cain: The Genealogy of the Cainites. (J.) See the Special Note on “the Antediluvian Patriarchs,” see below. The traditions preserved in this section probably belong to a different J source from that of the verses immediately preceding. This will explain how it is that Cain, who has just been condemned to a nomad life and has withdrawn into the land of “Wandering” (Nod), is in Genesis 4:17 described as the founder of a city, and as the ancestor of men who originated the industries and callings of civilization. NOTE ON THE According to chap. 5 (P), the interval of time between the work of Creation (Genesis 1:1 to Genesis 2:4 a) and the visitation of the Flood…
Read Cambridge on Genesis 4 →
Albert Barnes1798–1870Barnes' Notes on the Bible- XIX. The Line of Cain 17. חניך chenôk, Chanok, “initiation, instruction.” 18.
Read Albert Barnes on Genesis 4 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And Cain had relations with his wife, and she conceived and gave birth to Enoch. Then Cain built a city and named it after his son Enoch.
Cain knew his wife. She conceived, and gave birth to Enoch. He built a city, and named the city after the name of his son, Enoch.
And Cain had relations with his wife, and she conceived and gave birth to Enoch. Then Cain built a city and named it after his son Enoch.
Cain had marital relations with his wife, and she became pregnant and gave birth to Enoch. Cain was building a city, and he named the city after his son Enoch.
Tyndale line
And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
And Cain knew his wife, and she conceived, and bore Enoch: and he built a city, and called the name of the city, after the name of his son Enoch.
Kain also knewe his wife, which conceiued and bare Henoch: and he built a citie, and called the name of the citie by ye name of his sonne, Henoch.
Strictly literal
And Cain knew his wife, and she conceived and bore Enoch. And he built a city; and he called the name of the city after the name of his son Enoch.
and Cain knoweth his wife, and she conceiveth, and beareth Enoch; and he is building a city, and he calleth the name of the city, according to the name of his son — Enoch.
and Cain knows his wife, and she conceives, and bears Enoch; and he is building a city, and he calls the name of the city, according to the name of his son—Enoch.
And Cain knew his wife, and she conceived, and bore Enoch; and he built a city, and called the name of the city after the name of his son Enoch.
Cain slept with his wife and she conceived. She gave birth to Enoch. He built a city and named it after his son Enoch.
From the Latin
And Cain knew his wife, and she conceived, and brought forth Henoch: and he built a city, and called the name thereof by the name of his son Henoch.
Simplified
Cain slept with his wife and she became pregnant. She had a son named Enoch. At that time Cain was building a town, so he named it after his son Enoch.
And Cain had connection with his wife and she became with child and gave birth to Enoch: and he made a town, and gave the town the name of Enoch after his son.
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 Septuagint and the Samaritan Pentateuch agree with the Masoretic Text in this verse, confirming the same sequence of events and wording. Both witnesses reflect the narrative's emphasis on Cain's actions and the birth of Enoch.
וַיֵּ֤דַע קַ֙יִן֙ אֶת־ אִשְׁתּ֔וֹ וַתַּ֖הַר וַתֵּ֣לֶד אֶת־ חֲנ֑וֹךְ וַֽיְהִי֙ בֹּ֣נֶה עִ֔יר וַיִּקְרָא֙ שֵׁ֣ם הָעִ֔יר כְּשֵׁ֖ם בְּנ֥וֹ חֲנֽוֹךְ׃
15 of the 17 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.
וידע קין את אשׁתו ותהר ותלד את חנוך ויהי בנה עיר ויקרא את שׁם העיר כשׁם בנו חנוך
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 4:17
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.
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
קַ֫יִן (Qayin) refers to both Cain, the eldest son of Adam and Eve and the first murderer, and a tribe associated with Moses' father-in-law, the Kenites. The word encompasses a personal name, a geographical location in southern Judah, and a tribal identity, with connections to the meanings of 'possession' and 'smiths'.
קַ֫יִן n.pr.
gent. tribe of Moses’ father-in-law
loc. in S. Judah
base
קַ֫יִן n.pr.m. Cain, eldest son of Adam and Eve
base
H7014a קַ֫יִן . gent. tribe of Moses’ father-in-law
. loc. in S. Judah
H7014b קַ֫יִן Cain, eldest son of Adam and Eve
7014 Qayin kah'-yin
the same as 7013 (with a play upon the affinity to 7069);
Kajin, the name of the first child, also of a place in
Palestine, and of an Oriental tribe:--Cain, Kenite(-s).
see HEBREW for 07013
see HEBREW for 07069
קַ֫יִן (qa.yin) — Kain.
§ Kenite = "smiths"
n pr gent
the tribe from which the father-in-law of Moses was a member and which lived in the area between southern Palestine and the mountains of Sinai
קַ֫יִן (qa.yin) — Cain.
A man living at the time before the Flood, first mentioned at Gen.4.1;
son of: Adam (H0121) and Eve (H2332);
brother of: Abel (H1893) and Seth (H8352);
father of: Enoch (H2585)
Also named: Kain (Κάϊν "Cain" G2535)
§ Cain = "possession"
eldest son of Adam and Eve and the first murderer having murdered his brother
קַ֫יִן (qa.yin) — Kenite.
Ancestors of Heber (H2268H) or Hobab (H2246), first mentioned at Gen.15.19
Group of qe.ni (קֵינִי "Kenite" H7017)
§ Cain = "possession"
eldest son of Adam and Eve and the first murderer having murdered his brother
N-proper — Noun proper masculineHNpm
kan (qayin, "spear" or "smith," resembling in sound the root qanah, "get," "acquire," Ge 4:1 the Revised Version, margin, but not necessarily derived from that root; Septuagint Kain):
1. The Scripture Narrative:
(1) In Ge 4:1-24 Cain is the first son of Adam and Eve. His birth is hailed as a manifestation of Yahweh's help. He becomes "a tiller of the ground," and brings to Yahweh an offering of the produce of the soil, his brother Abel, the shepherd, bringing at the same time the fat of the first-born of his own flock. From Cain and from his offering Yahweh withholds the sign of acceptance which he grants to Abel. That the ground of this difference of treatment is to be found (so Heb 11:4) in Cain's lack of right disposition toward…
Cain
A possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was “a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God.” It came to pass “in process of time” (marg. “at the end of days”), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel’s offering was of the “firstlings of his flock and of the fat,” while Cain’s was “of the fruit of the ground.” Abel’s sacrifice was “more excellent” (Heb. 11:4) than Cain’s, and was accepted by God. On this account Cain was “very wroth,” and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of…
one of the cities in the low country of Judah, named with Zanoah and Gibeah. (Joshua 15:57)
The first-born of the human race, Ge 4:1, and the first murderer. See ABEL. His crime was committed against the warnings of God, and he despised the call of God to confession and penitence, Ge 4:6-9. The punishment inflicted upon him included an increase of physical wants and hardships, distress of conscience, banishment from society, and loss of God’s manifested presence and favor, Ge 4:16. But God mingled mercy with judgment; and appointed for Cain some sign that he should not suffer the death penalty he had incurred at the hand of man, thus signifying that God only was his judge. He withdrew into the land of Nod, east of Eden, and built a city that he named Enoch, after one of his sons.
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
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)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word הָרָה (*harah*) primarily means to conceive or become pregnant, as noted in various lexicons. It can refer to both literal and figurative conception, and includes nuances such as bearing a child or devising something. The entries also indicate different grammatical forms, including Qal, Pual, and Poel, which reflect various aspects of the root meaning.
הָרָה vb. conceive, become pregnant
Qal
lit. conceive, become pregnant
metaph.
Pu. a man hath been conceived
Po. conceive, contrive, devise
base
H2029 הָרָה conceive, become pregnant
2029 harah haw-raw'
a primitive root; to be (or become) pregnant, conceive
(literally or figuratively):--been, be with child, conceive,
progenitor.
הָרָה (ha.rah) — to conceive.
1) to conceive, become pregnant, bear, be with child, be conceived, progenitor
1a)(Qal) to conceive, become pregnant
1b) (Pual) to be conceived
1c) (Poel) to conceive, contrive, devise
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
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-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
bor: According to the Book of the Covenant (Ex 20:20-23:33) a slave whom his master had purchased was to be released after six years. Should he choose to remain in his master's service a religious ceremony was necessary to ratify his decision. "Then his master shall bring him unto God" (better than "unto the judges" of the King James Version), "and shall bring him to the door, or unto the doorpost; and his master shall bore his ear through with an awl" (Ex 21:6). It is highly improbable that "unto God" means "to a sanctuary"; for there was no special reason for performing this ceremony near the door of a sanctuary. On the other hand the entrance to a private house was a sacred spot. According to primitive thinking near the door dwelt the household gods whose function it was to…
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
חֲנוֹךְ (Chanowk) refers to several figures in the Old Testament, including the son of Cain, the pious Enoch who walked with God, a son of Midian, and a son of Reuben. The name means 'dedicated.' The entries highlight different genealogical connections and significant events, such as Enoch's unique relationship with God.
חֲנוֹךְ n.pr.m.
son of Cain
son of Jered (line of Seth), the pious Enoch, who walked with God and was taken by him
a son of Midian
a son of Reuben
base
H2585 חֲנוֹךְ . son of Cain
. son of Jered (line of Seth), the pious Enoch, who walked with God and was taken by him
. a son of Midian
. a son of Reuben
2585 Chanowk khan-oke'
from 2596; initiated; Chanok, an antediluvian
patriach:--Enoch.
see HEBREW for 02596
חֲנוֹךְ (cha.nokh) — Enoch.
A man living at the time before the Flood, first mentioned at Gen.4.17;
son of: Cain (H7014B);
father of: Irad (H5897)
§ Enoch = "dedicated"
1) eldest son of Cain
2) son of Jared and father of Methuselah whom God took home to heaven without dying
3) the city which Cain built and named after his son Enoch (after himself)
Hanoch = "dedicated"
4) a son of Midian, the third child
5) the eldest son of Reuben
חֲנוֹךְ (cha.nokh) — Enoch.
A man living at the time before the Flood, first mentioned at Gen.5.18;
son of: Jared (H3382);
father of: Methuselah (H4968)
Also named: Enōch (Ἐνώχ "Enoch" G1802)
§ Enoch = "dedicated"
1) eldest son of Cain
2) son of Jared and father of Methuselah whom God took home to heaven without dying
3) the city which Cain built and named after his son Enoch (after himself)
Hanoch = "dedicated"
4) a son of Midian, the third child
N-proper — Noun proper masculineHNpm
e'-nok (chanokh, "initiated"; Henoch):
(1) The eldest son of Cain (Ge 4:17,18).
(2) The son of Jared and father of Methuselah, seventh in descent from Adam in the line of Seth (Jude 1:14). He is said (Ge 5:23) to have lived 365 years, but the brief record of his life is comprised in the words, "Enoch walked with God: and he was not; for God took him" (Ge 5:24). The expression "walked with God" denotes a devout life, lived in close communion with God, while the reference to his end has always been understood, as by the writer of He, to mean, "By faith Enoch was translated that he should not see death; and he was not found, because God translated him" (
Enoch
Initiated. (1.) The eldest son of Cain (Gen. 4:17), who built a city east of Eden in the land of Nod, and called it “after the name of his son Enoch.” This is the first “city” mentioned in Scripture.
(2.) The son of Jared, and father of Methuselah (Gen. 5:21; Luke 3:37). His father was one hundred and sixty-two years old when he was born. After the birth of Methuselah, Enoch “walked with God three hundred years” (Gen. 5:22-24), when he was translated without tasting death. His whole life on earth was three hundred and sixty-five years. He was the “seventh from Adam” (Jude 1:14), as distinguished from the son…
(dedicated). The eldest son of Cain, (Genesis 4:17) who called after his name the city which he built. (Genesis 4:18) (B.C. 3870.) The son of Jared and father of Methuselah. (Genesis 5:21) ff.; Luke 3:37 (B.C. 3378-3013.) In the Epistle of Jude (Jude 1:14) he described as "the seventh from Adam;" and the number is probably noticed as conveying the idea of divine completion and rest, while Enoch was himself a type of perfected humanity. After the birth of Methuselah it is said, (Genesis 5:22-24) that Enoch "walked with God three hundred years... and he was not; for God…
1. A son of Cain, in honor of whom the first city named in the Bible was called Enoch, Ge 4:17.
2. "The seventh from Adam," and the father of Methuselah; eminent as a patriarch who lived near to God, through faith in a Redeemer to come, Heb 11:5,13. It was a testimony to his rare piety in an ungodly age that he was translated without seeing death, like Elijah. He had lived only three hundred and sixty years, Ge 5:18-24 Jude 1:14,15, quotes a traditionary prophecy of Enoch, showing his belief in a judgment to come. There is an apocryphal book bearing the name of Enoch, in which similar language occurs. It was probably written by some devout Christian of the first century, and…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
Building
Among the Jews was suited to the climate and conditions of the country. They probably adopted the kind of architecture for their dwellings which they found already existing when they entered Canaan (Deut. 6:10; Num. 13:19). Phoenician artists (2 Sam. 5:11; 1 Kings 5:6, 18) assisted at the erection of the royal palace and the temple at Jerusalem. Foreigners also assisted at the restoration of the temple after the Exile (Ezra 3:7).
In Gen. 11:3, 9, we have the first recorded instance of the erection of buildings. The cities of the plain of Shinar were founded by…
→ FIGURATIVE 2Co 5:1
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fs — Noun common · feminine singular absoluteHNcfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
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
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)
Prep | 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…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
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)
HR/Ncmsc — 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…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
חֲנוֹךְ (Chanowk) refers to several figures in the Old Testament, including the son of Cain, the pious Enoch who walked with God, a son of Midian, and a son of Reuben. The name means 'dedicated.' The entries highlight different genealogical connections and significant events, such as Enoch's unique relationship with God.
חֲנוֹךְ n.pr.m.
son of Cain
son of Jered (line of Seth), the pious Enoch, who walked with God and was taken by him
a son of Midian
a son of Reuben
base
H2585 חֲנוֹךְ . son of Cain
. son of Jered (line of Seth), the pious Enoch, who walked with God and was taken by him
. a son of Midian
. a son of Reuben
2585 Chanowk khan-oke'
from 2596; initiated; Chanok, an antediluvian
patriach:--Enoch.
see HEBREW for 02596
חֲנוֹךְ (cha.nokh) — Enoch.
A man living at the time before the Flood, first mentioned at Gen.4.17;
son of: Cain (H7014B);
father of: Irad (H5897)
§ Enoch = "dedicated"
1) eldest son of Cain
2) son of Jared and father of Methuselah whom God took home to heaven without dying
3) the city which Cain built and named after his son Enoch (after himself)
Hanoch = "dedicated"
4) a son of Midian, the third child
5) the eldest son of Reuben
חֲנוֹךְ (cha.nokh) — Enoch.
A man living at the time before the Flood, first mentioned at Gen.5.18;
son of: Jared (H3382);
father of: Methuselah (H4968)
Also named: Enōch (Ἐνώχ "Enoch" G1802)
§ Enoch = "dedicated"
1) eldest son of Cain
2) son of Jared and father of Methuselah whom God took home to heaven without dying
3) the city which Cain built and named after his son Enoch (after himself)
Hanoch = "dedicated"
4) a son of Midian, the third child
N-proper — Noun proper masculineHNpm
e'-nok (chanokh, "initiated"; Henoch):
(1) The eldest son of Cain (Ge 4:17,18).
(2) The son of Jared and father of Methuselah, seventh in descent from Adam in the line of Seth (Jude 1:14). He is said (Ge 5:23) to have lived 365 years, but the brief record of his life is comprised in the words, "Enoch walked with God: and he was not; for God took him" (Ge 5:24). The expression "walked with God" denotes a devout life, lived in close communion with God, while the reference to his end has always been understood, as by the writer of He, to mean, "By faith Enoch was translated that he should not see death; and he was not found, because God translated him" (
Enoch
Initiated. (1.) The eldest son of Cain (Gen. 4:17), who built a city east of Eden in the land of Nod, and called it “after the name of his son Enoch.” This is the first “city” mentioned in Scripture.
(2.) The son of Jared, and father of Methuselah (Gen. 5:21; Luke 3:37). His father was one hundred and sixty-two years old when he was born. After the birth of Methuselah, Enoch “walked with God three hundred years” (Gen. 5:22-24), when he was translated without tasting death. His whole life on earth was three hundred and sixty-five years. He was the “seventh from Adam” (Jude 1:14), as distinguished from the son…
(dedicated). The eldest son of Cain, (Genesis 4:17) who called after his name the city which he built. (Genesis 4:18) (B.C. 3870.) The son of Jared and father of Methuselah. (Genesis 5:21) ff.; Luke 3:37 (B.C. 3378-3013.) In the Epistle of Jude (Jude 1:14) he described as "the seventh from Adam;" and the number is probably noticed as conveying the idea of divine completion and rest, while Enoch was himself a type of perfected humanity. After the birth of Methuselah it is said, (Genesis 5:22-24) that Enoch "walked with God three hundred years... and he was not; for God…
1. A son of Cain, in honor of whom the first city named in the Bible was called Enoch, Ge 4:17.
2. "The seventh from Adam," and the father of Methuselah; eminent as a patriarch who lived near to God, through faith in a Redeemer to come, Heb 11:5,13. It was a testimony to his rare piety in an ungodly age that he was translated without seeing death, like Elijah. He had lived only three hundred and sixty years, Ge 5:18-24 Jude 1:14,15, quotes a traditionary prophecy of Enoch, showing his belief in a judgment to come. There is an apocryphal book bearing the name of Enoch, in which similar language occurs. It was probably written by some devout Christian of the first century, and…
