Genesis 4:24 — Word Study
WLCכִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־ קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃
BSAIfkîy CainQayin [the first murderer, son of Adam] is avengednâqam▸ [punished, requited] ◂sevenfoldshibʻâthayim [seven times, in full measure] then LamechLemek [a descendant of Cain, a man before the Flood] seventy-sevenfoldshebaʻ [seventy and seven times, abundantly more]
| Greek | English | Parsing |
|---|---|---|
| כִּ֥י | for | Particle |
| שִׁבְעָתַ֖יִם | sevenfold | N-fd |
| יֻקַּם־ | he will be avenged | Verb, Hophal, imperfect third person masculine singular |
| קָ֑יִן | Cain | Noun proper masculine |
| וְלֶ֖מֶךְ | and Lamech | Conjunction, noun proper masculine |
| שִׁבְעִ֥ים | seventy | |
| וְשִׁבְעָֽה׃ | and seven | Conjunction |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If Cain is avenged sevenfold, then Lamech seventy-sevenfold.” |
| KJV | If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. |
| ASV | If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold. |
| YLT | For sevenfold is required for Cain, And for Lamech seventy and sevenfold.' |
| WEB | If Cain will be avenged seven times, truly Lamech seventy-seven times.” |
| BBE | If seven lives are to be taken as punishment for Cain's death, seventy-seven will be taken for Lamech's. |
All translations agree on the rendering of שִׁבְעָתַ֖יִם as 'sevenfold.'
The sentence consists of a conditional clause followed by a declarative statement, emphasizing Lamech's boast.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקַיִן
verbנָקַם
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 4:24
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 Vengeance of Lamechgenerated
Genesis 4:24 presents Lamech declaring that if Cain, the first murderer, is avenged sevenfold, then he, Lamech, will be avenged seventy-sevenfold. This statement comes after Lamech has killed a man for wounding him, indicating a stark escalation in the theme of vengeance introduced with Cain. The context shows the development of violence in humanity following the fall.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 18:22 | Jesus answered, “I tell you, not just seven times, but seventy-seven times! |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — שִׁבְעָתַ֖יִם, shiv.'a.Ta.yimgenerated
The term שִׁבְעָתַ֖יִם (shiv`athayim) means 'sevenfold' or 'seven times.' It is derived from the word for 'seven' and emphasizes a multiplicative aspect, indicating something occurring multiple times or being greatly increased.
This dual form conveys a sense of abundance and intensification, suggesting that Lamech's claim of vengeance is not just a simple numeric increase but represents a more profound and dangerous escalation of violence.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of שִׁבְעָתַ֖יִם as 'sevenfold' or 'seven times.' Each version maintains the essence of Lamech's declaration of vengeance.
Sentence Structuregenerated
The sentence structure consists of two main clauses connected by the conjunction כִּ֥י (ki), which introduces the condition regarding Cain's vengeance and Lamech's response. The finite verb יֻקַּם (yu.kam-) governs the action of being avenged.
The word order places emphasis on the subjects, Cain and Lamech, highlighting their roles in the context of vengeance.
Septuagint Backgroundgenerated
In the Septuagint, שִׁבְעָתַ֖יִם is rendered as ἑπτάκις (heptakis), which means 'sevenfold.' This choice reflects a direct translation that maintains the multiplicative meaning of Lamech's claim.
The use of this term in the Septuagint suggests a consistent understanding of the concept of vengeance across both Hebrew and Greek traditions.
In plain words — the whole versegenerated
Genesis 4:24 shows Lamech declaring that if Cain is avenged sevenfold, he will be avenged seventy-sevenfold. This reflects a growing cycle of violence in humanity, as Lamech boasts of a greater vengeance than Cain.
Frequently Asked Questionsgenerated
Lamech's claim signifies an escalation of violence and a shift in the understanding of justice in the early human community.
Lamech references Cain to highlight the severity of his own actions and to assert that he deserves even greater protection or vengeance than Cain received.
The numbers symbolize completeness and abundance, with seventy-seven indicating an even greater measure of vengeance and the potential for unrestrained violence.
This passage reflects the themes of sin, vengeance, and the consequences of human actions, which are central to the narrative of Genesis.
Reflection Questionsgenerated
- What are some ways that I see cycles of violence in today's world, similar to Lamech's declaration?
- How can understanding the consequences of vengeance help me in my relationships?
- In what ways can I promote peace rather than escalating conflict in my life?
- How does Lamech's story challenge my understanding of justice and retribution?
The early church on this verse — how the Fathers read it
Bede comments on Lamech's declaration, discussing the implications of vengeance in the context of Cain's punishment.
Sevenfold vengeance shall be taken for Cain, but for Lamech seventy-sevenfold. Sevenfold vengeance was taken for Cain, as he bore the penalties of fratricide and envy as a wandering fugitive up to the seventh generation.Early Church Fathers on Genesis 4 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 4:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
Read John Gill on Genesis 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. No JFB commentary on this verse.
Read Robert Jamieson on Genesis 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf the slaughter of Cain shall be punished in him that shall kill him, whosoever he be, my death shall be much more certainly and severely revenged by God upon any man that shall murder me. These words may be either, 1. A profane scoff: q.d. Since Cain, my father and pattern in murder, was so far from being punished by the hand of God, that he had a special protection from him that no man should dare to touch him, I (whose murder is not so heinous as his was) shall not fare worse than he, and therefore have no reason to fear either God or men. Or, 2. An argument or ground of his security: q.d. I am not only secured by my own puissance, but by God’ s providence; which certainly will be more…
Read Matthew Poole on Genesis 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 4:24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.Ver. 24. If Cain shall be avenged sevenfold, &c.] Boastful Lamech brags, and goes on to outdare God himself. For it is as if he should say, If God will take vengeance on them that condemn him, why may not I on those that condemn me, wives or other? Nay, though God will forgive evils against him, yet will not I evils against me. I’ ll have the odds of him, seventy to seven; so Junius interprets it. A desperate expression, and somewhat like that of Pope Julius III., above mentioned, in the last note upon the former chapter; whereunto may here be added, that the same Pope being forbidden by his physician to eat…
Read John Trapp on Genesis 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23, 24) Lamech said . . . —Following quickly upon music, we have poetry, but it is in praise of ferocity, and gives utterance to the pride of one who, by means of the weapons forged by his son, had taken violent revenge for an attack made upon him. Many commentators, however, regard the poem as hypothetical. “Were any one to wound me, I would with these weapons slay him.” It would thus be a song of exultation over the armour which Tubal-cain had invented. It more probably records a fact, and is intended to show that, side by side with progress in the material arts, moral degradation was going on. Cain’s own act is spoken of, not as a sin to be ashamed of, but as a deed of ancient heroism…
Read Charles John Ellicott on Genesis 4 →CambridgeThe Cambridge Bible for Schools and Colleges24. seventy and sevenfold] Cf. Genesis 4:15. Lamech boasts that seventy and seven deaths should be the penalty of revenge if he were slain. The first note of warfare is sounded in this fierce exultation in a deed which has exceeded the limits of self-defence and passed into the region of the blood-feud. The possession of new weapons and the lust of revenge are here recorded as the typical elements of the war spirit. “Although, technically, the law of Vengeance was satisfied by a ‘life for a life,’ yet in practice the avenging of blood was often carried to the utmost length of ruthless ferocity. For one life many were taken, the murderer and his kinsfolk together.” (Gordon, Early Traditions…
Read Cambridge 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
If Cain is avenged sevenfold, then Lamech seventy-sevenfold.”
If Cain will be avenged seven times, truly Lamech seventy-seven times.”
If Cain is avenged sevenfold, then Lamech seventy-sevenfold.”
If Cain is to be avenged seven times as much, then Lamech seventy-seven times!”
Tyndale line
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold.
If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold.
If Cain shall be avenged seven-fold, truly Lamech seventy and seven-fold.
If Kain shalbe auenged seuen folde, truely Lamech, seuentie times seuen folde.
Strictly literal
If Cain shall be avenged seven-fold; Lemech seventy and seven fold.
For sevenfold is required for Cain, And for Lamech seventy and sevenfold.'
For sevenfold is required for Cain, || And for Lamech seventy-sevenfold.”
If Cain shall be avenged seven-fold, truly Lemech seventy and seven-fold.
If Cain is avenged seven times, then Lamech will be avenged seventy-seven times.”
From the Latin
Sevenfold vengeance shall be taken for Cain: but for Lamech seventy times sevenfold.
Simplified
If the sentence for killing Cain was to be punished seven times over, then if someone kills me, Lamech, the punishment should be seventy-seven times.”
If seven lives are to be taken as punishment for Cain's death, seventy-seven will be taken for Lamech's.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by both the Septuagint and the Samaritan Pentateuch, which agree word for word with the Hebrew text. This consistency across witnesses reinforces the reliability of the passage.
כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־ קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃
7 of the 7 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.
כי שׁבעתים יקם קין ולמך שׁבעים ושׁבעה
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 4:24
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שִׁבְעָתַיִם (shib`athayim) means 'seven-fold' or 'seven times.' It is a dual form derived from the root for 'seven' and is used adverbially to indicate a multiplicative aspect, such as 'seven times as much.' The entries consistently highlight this meaning without significant disagreement.
שִׁבְעָתַיִם n.f.du. seven-fold, seven times
base
H7659 שִׁבְעָתַיִם seven-fold, seven times
7659 shib`athayim shib-aw-thah'-yim
dual (adverbially) of 7651; seven- times:--seven(-fold,
times).
see HEBREW for 07651
שִׁבְעָתַיִם (shiv.a.ta.yim) — sevenfold.
1) sevenfold, seven times
1a) sevenfold, seven times as much
1b) seven times
N-fd — N-fdHAcfda
נָקַם (naqam) is a Hebrew verb meaning to avenge or take vengeance. It encompasses various forms, including avenging oneself and suffering vengeance. The entries indicate that it can be used in different grammatical constructions, such as Qal, Niphal, Piel, Hoph'al, and Hithpael, each with slightly different nuances related to revenge and punishment.
[נָקַם] vb. avenge, take vengeance
Qal
avenge, take vengeance
entertain revengeful feelings
Niph.
avenge oneself
suffer vengeance
Piel avenge
Hoph. be avenged, vengeance be taken
Hithp. avenge oneself
base
H5358 נָקַם avenge, take vengeance
5358 naqam naw-kam'
a primitive root; to grudge, i.e. avenge or
punish:--avenge(-r, self), punish, revenge (self), X surely,
take vengeance.
נָקַם (na.qam) — to avenge.
1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished
1a) (Qal)
1a1) to avenge, take vengeance
1a2) to entertain revengeful feelings
1b) (Niphal)
1b1) to avenge oneself
1b2) to suffer vengeance
1c) (Piel) to avenge
1d) (Hophal) to be avenged, vengeance be taken (for blood)
1e) (Hithpael) to avenge oneself
V-Hophal-Imperf-3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
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.
לֶ֫מֶךְ (Lamech) refers to two antediluvian patriarchs in the Old Testament. One is a descendant of Cain, son of Methushael, and the other is a descendant of Seth, son of Methuselah, and father of Noah. The name is associated with the meaning 'powerful' and is first mentioned in Genesis 4:18 and Genesis 5:25.
לֶ֫מֶךְ n.pr.m.
son of מְתוּשָׁאֵל (Cainite)
son of מְתוּשֶׁלַח (Sethite)
base
H3929 לֶ֫מֶךְ . son of מְתוּשָׁאֵל (Cainite)
. son of מְתוּשֶׁלַח (Sethite)
3929 Lemek leh'-mek
from an unused root of uncertain meaning; Lemek, the name of
two antediluvian patriarchs:--Lamech.
לֶ֫מֶךְ (le.mekh) — Lamech.
A man living at the time before the Flood, first mentioned at Gen.4.18;
son of: Methushael (H4967); married to Adah (H5711) and Zillah (H6741);
father of: Jabal (H2989), Jubal (H3106), Tubal-cain (H8423), Naamah (H5279)
§ Lamech = "powerful"
1) the 5th lineal descendant from Cain, husband of Adah and Zillah, father of sons, Jabal, Jubal, and Tubal-cain, and daughter, Naamah
2) father of Noah
לֶ֫מֶךְ (le.mekh) — Lamech.
A man living at the time before the Flood, first mentioned at Gen.5.25;
son of: Methuselah (H4968);
father of: Noah (H5146)
Also named: Lamech (Λάμεχ "Lamech" G2984)
§ Lamech = "powerful"
1) the 5th lineal descendant from Cain, husband of Adah and Zillah, father of sons, Jabal, Jubal, and Tubal-cain, and daughter, Naamah
2) father of Noah
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
la'-mek (lemekh; Lamech, "a strong youth"?):
(1) The name is first mentioned in Ge 4:18-24. Here Lamech, the son of Methushael, is named as the last of the descendants of Cain. He was the father of Jabel, Jubal, Tubal-cain, and Naamah. As the husband of two wives, namely, Adah and Zillah, he furnishes the first recorded instance of polygamy. It is very instructive to note that this "father of polygamy" at once becomes the first blustering tyrant and a braggadocio; we are fully permitted to draw this conclusion from his so-called "swordlay" (Ge 4:23 f). He does not put his trust in God, but in the weapons and implements invented by his sons, or rather these instruments, enhancing the physical and material powers of man, are his God. He glories in them and misconstrues the Divine…
Lamech
The strikerdown; the wild man. (1.) The fifth in descent from Cain. He was the first to violate the primeval ordinance of marriage (Gen. 4:18-24). His address to his two wives, Adah and Zillah (4:23, 24), is the only extant example of antediluvian poetry. It has been called “Lamech’s sword-song.” He was “rude and ruffianly,” fearing neither God nor man. With him the curtain falls on the race of Cain. We know nothing of his descendants.
(2.) The seventh in descent from Seth, being the only son of Methuselah. Noah was the oldest of his several sons (Gen. 5:25-31; Luke 3:36).
(powerful), properly Lemech. The fifth lineal descendant from Cain. (Genesis 4:18-24) He is the only one except Enoch, of the posterity of Cain, whose history is related with some detail. His two wives, Adah and Zillah, and his daughter Naamah, are, with Eve, the only antediluvian women whose names are mentioned by Moses. His three sons, Jabal, Jubal and Tubal-cain, are celebrated in Scripture as authors of useful inventions. The remarkable poem which Lamech uttered may perhaps be regarded as Lamech’s son of exultation on the invention of the sword by his son Tubal-cain, in the possession of which he foresaw a great advantage to himself and his family over any enemies. The father of Noah. (Genesis 5:29)
1. Ge 4:18-24, a descendant of Cain, in the fifth generation, and ancestor of numerous posterity distinguished for a skill in agriculture, music, and several mechanic arts. He is the first polygamist on record. His address to his two wives is the oldest specimen of poetry extant, and is a good illustration of Hebrew parallelism.
"Adah and Zillah,
Hear my voice;
Ye wives of Lamech,
Hearken unto my speech.
I have slain a man
To my wounding,
And [or even] a young man
To my hurt.
If Cain shall be avenged
Seven-fold,
Truly Lamech
Seventy and seven fold."
Many explanations of this abrupt fragment have been suggested. The
most satisfactory, perhaps, is that Lamech had accidentally or in
self-defense killed a man, and was exposed to the vengeance of "the
avenger of blood;" but quiets the fears of his wives by saying of
שִׁבְעִים (shib`iym) means 'seventy' in Hebrew. It is derived from a root meaning 'seven' and is used to denote the number seventy, often referenced in contexts involving counting or enumeration.
שִׁבְעִים 91 n.pl. seventy
base
H7657 שִׁבְעִים seventy
7657 shib`iym. shib-eem'
multiple of 7651; seventy:--seventy, threescore and ten
(+ -teen).
see HEBREW for 07651
שִׁבְעִים (shiv.im) — seventy.
seventy
HAcmpa — HAcmpa
sev'-n-ti (shibh`im; hebdomekonta).
See NUMBER.
→ The senate of the Israilites composed of seventy elders Ex 24:1,9; Nu 11:16,24,25
→ The seventy disciples sent forth by Jesus (though the best Greek mss. have “seventy-two”) Lu 10:1-17
→ The Jews in captivity in Babylon for seventy years Jer 25:11,12; 29:10; Da 9:2; Zec 1:12; 7:5
→ See ISRAEL
→ 70 Weeks in the vision of Daniel Da 9:24
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Conj | Adj — ConjunctionHC/Acbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…