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Genesis 4:8 — Word Study

Depth

WLCוַיֹּ֥אמֶר קַ֖יִן אֶל־ הֶ֣בֶל אָחִ֑יו נֵלְכָה הַשָּׂדֶה וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־ הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃

BSAThen CainQayin [the first murderer] saidʼâmar toʼêl his brotherʼâch [male sibling, close relative] Abel, [“Let us go out to the field.”]Hebel [a flat area of land, open country] Andhâyâh while they werehâyâh in the fieldsâdeh [countryside, rural area] CainQayin rose upqûwm [stood up, attacked] againstʼêl his brotherʼâch AbelHebel and killed himhârag [slew, put to death]

Word
Listen & take awayGenesis 4
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 8 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (vai.ya.har.Ge.hu) — no per-word recordings of the Hebrew exist to link to.
Take it away
Genesis 4:8quick helps
In a sentenceCain speaks to Abel, suggesting they go to the field, where he then kills him.
Who is speakingCain, the first murderer, speaks to his brother Abel.
Where we areThe narrative describes a pivotal moment in the story of Cain and Abel.
The hard wordהָרַג
Take awayThe act of murder is committed by Cain against his brother Abel.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectקַיִן verbאָמַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 4:8

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 Cain and Abelgenerated

7If you do what is right, will you not be accepted? But if you refuse to do what is right, sin is crouching at your door; it desires you, but you must master it.”
8Then Cain said to his brother Abel, “Let us go out to the field.” And while they were in the field, Cain rose up against his brother Abel and killed him.
9And the LORD said to Cain, “Where is your brother Abel?” “I do not know!” he answered. “Am I my brother’s keeper?”
10“What have you done?” replied the LORD. “The voice of your brother’s blood cries out to Me from the ground.

Genesis 4:8 narrates the tragic event where Cain, after speaking to his brother Abel, takes him to the field and kills him. This act of violence marks a significant moment in biblical history, illustrating the consequences of sin and jealousy. The surrounding verses provide context about Cain's earlier warning regarding sin and God's inquiry into Abel's whereabouts, highlighting the seriousness of Cain's actions.


Cross References

ReferenceText (BSB)
12 Samuel 3:27When Abner returned to Hebron, Joab pulled him aside into the gateway, as if to speak to him privately, and there Joab stabbed him in the stomach. So Abner died on account of the blood of Joab’s brother Asahel.
22 Samuel 13:26–28“If not,” said Absalom, “please let my brother Amnon go with us.” “Why should he go with you?” the king asked.
32 Samuel 20:9–10“Are you well, my brother?” Joab asked Amasa. And with his right hand Joab grabbed Amasa by the beard to kiss him.
4Nehemiah 6:2Sanballat and Geshem sent me this message: “Come, let us meet together in one of the villages on the plain of Ono.” But they were planning to harm me.
5Psalm 36:3The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing.

The Key Word קַ֖יִן, Ka.yingenerated

The name קַ֖יִן (Qayin) refers to Cain, the firstborn son of Adam and Eve and the first murderer in the biblical narrative. His name is associated with themes of possession and conflict, as he is known for his violent act against his brother Abel.

The parsing of קַ֖יִן as a noun proper masculine indicates it is a personal name, emphasizing Cain's identity in the story. This name carries significant weight in the narrative as it represents the beginning of human conflict and sin.


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 יֹּ֥אמֶר (he said) governs the entire sentence, with a series of phrases elaborating on the action. The structure indicates a sequence of events that unfolds as Cain speaks, proposes an action, and ultimately commits the act of murder.

The sentence is built around the actions of Cain, emphasizing his role as the subject who initiates both the conversation and the subsequent violence against Abel.


Septuagint Backgroundgenerated

The Septuagint translates יֹּ֥אמֶר as εἶπεν, which means 'he said.' This choice reflects a straightforward rendering of the Hebrew verb, maintaining the narrative's clarity.

The Greek term for הָרַג is not provided, but the translation choice underscores the act of killing, aligning with the original Hebrew intent.


In plain words — the whole versegenerated

Genesis 4:8 tells us that Cain spoke to his brother Abel, suggesting they go to the field. While they were there, Cain rose up against Abel and killed him. This story highlights the first act of murder in the Bible and the consequences that follow.


Frequently Asked Questionsgenerated

What motivated Cain to kill Abel?

Cain's jealousy and anger towards Abel, who was favored by God for his offering, led him to commit this violent act.

How does this event relate to the theme of sin in the Bible?

This act of murder illustrates the destructive nature of sin and its ability to escalate from jealousy to violence.

What was God's response to Cain after the murder?

God confronted Cain about Abel's whereabouts, highlighting the accountability Cain had for his actions.

What does this story teach about human relationships?

The story of Cain and Abel serves as a cautionary tale about the dangers of unresolved conflict and the consequences of sin in relationships.


Reflection Questionsgenerated

  1. What can I learn from Cain's actions and their consequences?
  2. How can I address feelings of jealousy or anger in my own life?
  3. In what ways can I promote peace and reconciliation in my relationships?
  4. How does this story inform my understanding of accountability for my actions?

The early church on this verse — how the Fathers read it

Early Church Fathers comment on this verse, interpreting Cain's actions and their implications for humanity, as seen in the writings of Jerome and Bede.

JeromeVerse 8 c. 347–420
And Cain said to his brother Abel. It is understood what the Lord said. Therefore, it is superfluous, what is found in the Samaritan and our volume, Let us go to the field.
Early Church Fathers on Genesis 4 →
BedeHomilies on the Gospels 1.14 c. 673–735
Some understand the murderer Cain as the Jews’ lack of faith, the killing of Abel as the passion of the Lord and Savior, and the earth that opened its mouth and received Abel’s blood from Cain’s hand as the church (which received,
Early Church Fathers on Genesis 4 →
BedeCommentary on Genesis (Hexaemeron) c. 673–735
And Cain said to Abel his brother: Let us go out into the field. And when they were in the field, Cain rose up against Abel his brother, and killed him.
Early Church Fathers on Genesis 4 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Genesis 4:8 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And Cain talked with Abel,.... Or "said", or "spoke unto" him (l); either what the Lord God said to him in the foregoing verses, as Aben Ezra; or he spoke to him in a kind and friendly manner, and

Read John Gill on Genesis 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. And Cain talked with Abel his brother.

Read Robert Jamieson on Genesis 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

cir. 3865 Cain talked with Abel, either, 1. Familiarly and friendly, as he used to do, thereby to make him secure and careless; or by way of expostulation and contention; in the field, into which Abel was led, either by his own employment, or, 2. By Cain’ s persuasion; this being a fit place for the execution of his wicked purpose. Slew him, possibly with stone or club, or with some iron tool belonging to husbandry.

Read Matthew Poole on Genesis 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Genesis 4:8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.Ver. 8. And Cain talked with Abel.] What talk they had is not set down. The Septuagint and vulgar versions tell us, Cain said, Let us go out into the field. The Chaldee adds, that he should say, There was no judgment, nor judge, nor world to come, nor reward for justice, nor vengeance for wickedness, &c. Certain it is that those that are set to go on in sin do lay hold upon all the principles in their heads, and "imprison them in unrighteousness," that they may sin more freely. They muzzle the mouths of their consciences, that they may…

Read John Trapp on Genesis 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(8) And Cain talked with Abel his brother.—Heb., And Cain said unto Abel his brother. To this the Samaritan Pentateuch, the LXX., the Syriac, and the Vulg. add, “Let us go out into the field;” but neither the Targum of Onkelos nor any Hebrew MS. or authority, except the Jerusalem Targum, give this addition any support. The authority of the versions is, however, very great: first, because Hebrew MSS. are all comparatively modern; and secondly, because all at present known represent only the Recension of the Masorites. Sooner or later some manuscript may be found which will enable scholars to form a critical judgment upon those places where the versions represent a different text. If we…

Read Charles John Ellicott on Genesis 4 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 8. Cain talked with Abel his brother] ויאמר קין vaiyomer Kayin, and Cain said, c. not talked, for this construction the word cannot bear without great violence to analogy and grammatical accuracy. But why should it be thus translated? Because our translators could not find that any thing was spoken on the occasion; and therefore they ventured to intimate that there was a conversation, indefinitely. In the most correct editions of the Hebrew Bible there is a small space left here in the text, and a circular mark which refers to a note in the margin, intimating that there is a hiatus or deficiency in the verse. Now this deficiency is supplied in the principal ancient versions, and in…

Read AdamClarke on Genesis 4 →
CambridgeThe Cambridge Bible for Schools and Colleges

8. told] Heb. said unto, which is the only possible meaning of the original. The rendering “told” implies that Cain repeated to Abel, his brother, the words spoken to him by Jehovah. But this is not the meaning of the original, which is, “Cain said unto Abel his brother”; some words, which are wanting in the Hebrew text, either having been intentionally omitted by the compiler, or accidentally dropped by carelessness in transcription. As the R.V. margin states, “many ancient authorities [Sam., LXX, Syr. Pesh., and Ps. Jon.] read said unto Abel his brother, Let us go into the field”; LXX, διέλθωμενεἰςτὸπεδίον; Lat. egrediamur foras. This addition has all the appearance of an insertion…

Read Cambridge on Genesis 4 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

8. Talked with Abel — Rather, said to Abel. The Septuagint, Samaritan, Syriac, and Vulgate supply: Let us go into the field; but the Hebrew text does not relate what he said, but, as in Genesis

Read Daniel Denison Whedon 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

BSBBerean Standard Bible2020

Then Cain said to his brother Abel, “Let us go out to the field.” And while they were in the field, Cain rose up against his brother Abel and killed him.

WEBWorld English Bible2000

Cain said to Abel, his brother, “Let’s go into the field.” While they were in the field, Cain rose up against Abel, his brother, and killed him.

MSBMajority Standard Bible2022

Then Cain said to his brother Abel, “Let us go out to the field.” And while they were in the field, Cain rose up against his brother Abel and killed him.

NETBNew English Translation2006

Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him.

Tyndale line

KJVKing James Version1611

And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

ASVAmerican Standard Version1901

And Cain told Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

RVARevised Version, American1894

And Cain told Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

NWBWebster's Bible1833

And Cain talked with Abel his brother: and it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him.

GNVGeneva Bible1599

Then Kain spake to Habel his brother. And when they were in the fielde, Kain rose vp against Habel his brother, and slewe him.

Strictly literal

DBYDarby Translation1890

And Cain spoke to Abel his brother, and it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him.

YLTYoung's Literal Translation1862

And Cain saith unto Abel his brother, ['Let us go into the field;'] and it cometh to pass in their being in the field, that Cain riseth up against Abel his brother, and slayeth him.

LSVLiteral Standard Version2020

And Cain says to his brother Abel, [[“Let us go into the field”;]] and it comes to pass in their being in the field, that Cain rises up against his brother Abel, and slays him.

ILTInterlinear Literal Translation2000

And Cain talked with Abel his brother: and it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him.

ULBUnlocked Literal Bible2017

Cain spoke to Abel his brother. It came about that while they were in the fields, Cain rose up against Abel his brother and killed him.

From the Latin

DRADouay-Rheims (Challoner)1899

And Cain said to Abel his brother: Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him.

Simplified

FBVFree Bible Version2020

Later, when Cain was talking with his brother Abel they went out into the fields where Cain attacked his brother and killed him.

BBEBible in Basic English1949

And Cain said to his brother, Let us go into the field: and when they were in the field, Cain made an attack on his brother Abel and put him to death.

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.

וַandclauseverbיֹּ֥אמֶרhe.saidsubjectקַ֖יִןCainprepositional phrase · prepositionalאֶלtonoun phraseהֶ֣בֶלAbelnoun phraseאָחִ֑יbrotherוhisוַֽandclauseverbיְהִי֙it.wasprepositional phrase · prepositionalבִּwhenclauseverbהְיוֹתָ֣weresubjectםtheyprepositional phrase · prepositionalבַּinnoun phrasetheשָּׂדֶ֔הfieldוַandclauseverbיָּ֥קָםhe.rose.upsubjectקַ֛יִןCainprepositional phrase · prepositionalאֶלagainstnoun phraseהֶ֥בֶלAbelnoun phraseאָחִ֖יbrotherוhisוַandclauseverbיַּהַרְגֵֽheobjectהוּkilled.him

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text presents the verse as Cain speaking to Abel and then killing him in the field. The Septuagint largely agrees with the Masoretic Text, matching 14 out of 16 words, though its word order and articles differ. The Samaritan Pentateuch has two differences: it uses the word נלכה (meaning 'let us walk') instead of the Masoretic Text's phrasing and includes the definite article ה (the) before 'field.' The Dead Sea Scrolls fragment also supports the Masoretic Text but contains several partly restored words and some supplied by an editor, indicating some textual variation but generally aligning with the Masoretic account.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיֹּ֥אמֶר קַ֖יִן אֶל־ הֶ֣בֶל אָחִ֑יו נֵלְכָה הַשָּׂדֶה וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־ הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃

Septuagintthe Greek the translators chose, word by word
וַיֹּ֥אמֶרεἶπενקַ֖יִןκαινאֶל־πρὸςהֶ֣בֶלαβελאָחִ֑יוαὐτοῦנֵלְכָהκαὶהַשָּׂדֶהἐνבִּהְיוֹתָ֣םκαὶבַּשָּׂדֶ֔הκαινוַיָּ֥קָםαβελקַ֛יִןἀδελφὸνאֶל־αὐτοῦהֶ֥בֶלκαὶאָחִ֖יוαὐτόν

14 of the 16 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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

ויאמר קין אל הבל אחיו נלכה השׂדה ויהי בהיותם בשׂדה ויקם קין אל הבל אחיו ויהרגהו

2 words differ from the Masoretic Text: נלכה (walk), ה (the)

Dead Sea Scrolls — 4Q2a copy a thousand years older than the Leningrad Codex

[ויאמר] [קין] [אל] הבל אחי׳ו ויהי בהיות׳ם בשדה [ויקם] [קין] [אל] [הבל] [אחי׳ו] [ויהרג׳הו]

14 words of the verse are on this fragment — 3 partly restored, 9 supplied entire by an editor.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Genesis 4:8אָמַרand he saidand he saidאָמַרקַ֫יִןCainCainקַ֫יִןאֶלtotoאֶלהֶ֫בֶלAbelAbelהֶ֫בֶלאָחbrother hisbrother hisאָחהָלַךְlet us golet us goהָלַךְשָׂדַי[into] the [into] the fielשָׂדַיהָיָהand it wasand it wasהָיָההָיָהwhen were twhen were theyהָיָהשָׂדַיin the fielin the fieldשָׂדַילֵבand he roseand he rose upלֵבקַ֫יִןCainCainקַ֫יִןאֶלagainstagainstאֶלהֶ֫בֶלAbelAbelהֶ֫בֶלאָחbrother hisbrother hisאָחהָרַגand he killand he killed hהָרַגקַ֫יִןspearspearקַ֫יִןקָנָהto buyto buyקָנָההֶ֫בֶלvanityvanityהֶ֫בֶלאָבfatherfatherאָבהָוָאto fallto fallהָוָאהָלַךְto walkto walkהָלַךְהֶ֫בֶלAbelAbelהֶ֫בֶלשִׁבְעָתַיִםsevenfoldsevenfoldשִׁבְעָתַיִםפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫הקַ֫יִןKeniteKeniteקַ֫יִןעֵשָׂו(Mount) Es(Mount) EsauעֵשָׂויוֹסֵףJosephJosephיוֹסֵףעֵ֫שֶׂבvegetationvegetationעֵ֫שֶׂבכֶּרֶםvineyardvineyardכֶּרֶםכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוהדֶּ֫רֶךְway: roadway: roadדֶּ֫רֶךְ
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Genesis 4:8

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.

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
וַיֹּ֥אמֶרvai.Yo.mer and he said H559 Verb · Qal · sequential imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
קַ֖יִןKa.yin Cain H7014 Noun proper masculine
19× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Cain was the first child of Adam and Eve, and the first murderer, as told in Genesis. The name also refers to a place and a tribe in Palestine. The word is about a person and a place.
Amplified meaning
the first murderer
Tyndale gloss
Kenite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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'.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H7014a קַ֫יִן . gent. tribe of Moses’ father-in-law

. loc. in S. Judah

H7014b קַ֫יִן Cain, eldest son of Adam and Eve

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

Easton's Bible Dictionary

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…

Smith's Bible Dictionary

one of the cities in the low country of Judah, named with Zanoah and Gibeah. (Joshua 15:57)

American Tract Society Bible Dictionary

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.

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
הֶ֣בֶלHe.vel Abel H1893 Noun proper masculine
8× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Hebel was the son of Adam and Eve, and the brother of Cain and Seth. His name means breath, and he was killed by Cain. Hebel is mentioned in Genesis 4:2.
Amplified meaning
a flat area of land, open country
Tyndale gloss
Abel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הֶ֫בֶל (Hebel) refers to Abel, the second son of Adam and Eve, known for being killed by his brother Cain. The name is associated with the meaning 'breath.' This figure is first mentioned in Genesis 4:2, and his story is significant in the context of early biblical narratives.

Brown-Driver-Briggs Hebrew Lexicon (full)

הֶ֫בֶל, הָ֑בֶל n.pr.m. second son of Adam

base

Brown-Driver-Briggs glosses

H1893 הֶ֫בֶל, הָ֑בֶל second son of Adam

Strong's Hebrew Dictionary

1893 Hebel heh'-bel

the same as 1892; Hebel, the son of Adam:--Abel.

see HEBREW for 01892

Translators Brief Hebrew Lexicon

הֶ֫בֶל (he.vel) — Abel.

A man living at the time before the Flood, first mentioned at Gen.4.2;

son of: Adam (H0121) and Eve (H2332);

brother of: Cain (H7014B) and Seth (H8352)

Also named: Abel (Ἄβελ "Abel" G0006)

§ Abel = "breath"

second son of Adam and Eve, killed by his brother Cain

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
Easton's Bible Dictionary

Abel

(Heb. Hebhel), a breath, or vanity, the second son of Adam and Eve. He was put to death by his brother Cain (Gen. 4:1-16). Guided by the instruction of their father, the two brothers were trained in the duty of worshipping God. “And in process of time” (marg. “at the end of days”, i.e., on the Sabbath) each of them offered up to God of the first-fruits of his labours. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, of the firstlings of his flock. “The Lord had respect unto Abel and his offering; but unto Cain and his offering he had not respect” (Gen. 4:3-5). On this account Cain was angry with his brother, and formed the design of putting him to death; a design which he at length found an opportunity of carrying into effect (

1. The second son of Adam and Eve. He became a shepherd, and offered to God a sacrifice from his flocks, at the same time that Cain his brother offered the fruits of the earth. God had respect to Abel’s sacrifice, and not to Cain’s; hence Cain in anger killed Abel, Ge 4:1-26. It was "by faith" that Abel offered a more acceptable sacrifice than Cain; that is, his heart was right towards God, and he worshipped Him in trustful obedience to the divine directions. His offering, made by the shedding of blood, was that of a penitent sinner confiding in the atonement ordained of God; and it was accepted, "God testifying of his gifts," probably by fire from heaven; "by which he obtained witness that he was righteous," that is, justified, Heb 11:4. "The blood of Abel" called from the ground…

Hitchcock's Bible Names Dictionary

a city; mourning

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
אָחִ֑יו'a.Chiv brother his H251 Noun common masculine singular construct · suffix
630× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means a brother or male sibling, but it can also refer to a close relative, friend, or someone with a similar relationship. It is used to describe the bond between brothers, like the relationship between Cain and Abel in Genesis.
Amplified meaning
male sibling, close relative
Tyndale gloss
brother: male-sibling
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָח 630 n.m. brother

brother, born of same mother (& father)

indef. = relative

fig. of resemblance

in phr. one … another

base

Brown-Driver-Briggs glosses

H251 אָח brother

Strong's Hebrew Dictionary

251 'ach awkh

a primitive word; a brother (used in the widest sense of

literal relationship and metaphorical affinity or resemblance

(like 1)):--another, brother(-ly); kindred, like, other.

Compare also the proper names beginning with "Ah-" or "Ahi-".

see HEBREW for 01

Translators Brief Hebrew Lexicon

אָח (ach) — brother: male-sibling.

: male-sibling

1) brother

1a) brother of same parents

1b) half-brother (same father)

1c) relative, kinship, same tribe

1d) each to the other (reciprocal relationship)

1e) (fig.) of resemblance

אָח (ach) — brother: male-relative.

: male-relative

1) brother

1a) brother of same parents

1b) half-brother (same father)

1c) relative, kinship, same tribe

1d) each to the other (reciprocal relationship)

1e) (fig.) of resemblance

אָח (ach) — brother: compatriot.

: compatriot

1) brother

1a) brother of same parents

1b) half-brother (same father)

1c) relative, kinship, same tribe

1d) each to the other (reciprocal relationship)

1e) (fig.) of resemblance

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
נֵלְכָהne.le.Khah let us go H1980 Verb · Qal · imperfect first person common plural
1,549× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Tyndale gloss
to go: walk
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָלַךְ 1546 vb. go, come, walk

Qal Impf. usually (629 t.) as if from ילך

lit.

of persons

Also of animals, in similar meanings and combinations

in like manner of inanimate things

The inf. abs. is often used

as in other vbs., quite independently

to intensify meaning of finite form

most noteworthy is the joining of the Inf. abs.

with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

with a foll. vb. fin. c. ו consec. (rare)

in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance

twice, where vb. fin. is not הלך, but another vb. denoting motion

quite by itself

13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

akin to the use of Inf. abs. are some instances of Pt.

In combination with other verbal forms

Fig.; the most common uses follow; in most the origin in a literal meaning is evident:

pass away, die

Read the full entry →
Brown-Driver-Briggs glosses

H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons

. Also of animals, in similar meanings and combinations

. in like manner of inanimate things

. The inf. abs. is often used . as in other vbs., quite independently

. to intensify meaning of finite form

. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

. with a foll. vb. fin. c. ו consec. (rare)

. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance

. twice, where vb. fin. is not הלך, but another vb. denoting motion

. quite by itself

. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

. akin to the use of Inf. abs. are some instances of Pt.

. In combination with other verbal forms

Read the full entry →
Strong's Hebrew Dictionary

1980 halak haw-lak'

akin to 3212; a primitive root; to walk (in a great variety

of applications, literally and figuratively):--(all) along,

apace, behave (self), come, (on) continually, be conversant,

depart, + be eased, enter, exercise (self), + follow, forth,

forward, get, go (about, abroad, along, away, forward, on,

out, up and down), + greater, grow, be wont to haunt, lead,

march, X more and more, move (self), needs, on, pass (away),

be at the point, quite, run (along), + send, speedily, spread,

still, surely, + tale-bearer, + travel(-ler), walk (abroad,

on, to and fro, up and down, to places), wander, wax,

(way-)faring man, X be weak, whirl.

see HEBREW for 03212

Translators Brief Hebrew Lexicon

הָלַךְ (ha.lakh) — to go: went.

: went/go[away]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: come.

: come[nearer]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: walk.

: walk/move

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HVqi1cp — Verb · Qal · imperfect first person common plural
HVqi1cp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.

1. In the Old Testament:

In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare

Mt 9:13; 21:28; 28:7; Lu 10:37; Joh 8:11

--SEE Divine Direction, GUIDANCE

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
הַשָּׂדֶהha.sa.Deh [into] the field H7704 Particle · noun common both singular absolute
334× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A field or land is what this word represents, often referring to a flat area of land used for cultivation or as a habitat for wild animals, as described in the book of Genesis. It can also mean a plain or a country, as opposed to a mountain or sea. This term is used in the story of Ruth and Boaz.
Amplified meaning
countryside, rural area
Tyndale gloss
field
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׂדַי n.m. field, land

cultivated field

home of wild beasts

plain, opp. mt.

land, opp. sea

base

שָׂדֶה 819 n.m. id. [u.ak.ab]

(ordinary contr. form)open field, country

definite portion of ground, field, land

land, opp. sea

base

Brown-Driver-Briggs glosses

H7704a שָׂדַי field, land . cultivated field

. home of wild beasts

. plain, opp. mt.

. land, opp. sea

H7704b שָׂדֶה id. [7704a] . open field, country

. definite portion of ground, field, land

. land, opp. sea

Strong's Hebrew Dictionary

7704 sadeh saw-deh'

or saday {saw-dah'-ee}; from an unused root meaning to spread

out; a field (as flat):--country, field, ground, land, soil,

X wild.

Translators Brief Hebrew Lexicon

שָׂדַי (sa.day) — Sirion.

This name means field, land, plain

Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)

שָׂדֶה (sa.deh) — land: soil.

: soil

1) field, land

1a) open field, country

1b) definite portion of ground, field, land

1c) land (opposed to sea)

שָׂדֶה (sa.deh) — land: country.

: country/field

1) field, land

1a) open field, country

1b) definite portion of ground, field, land

1c) land (opposed to sea)

שָׂדֶה (sa.deh) — Field (of the Launderer).

Combined with ka.vas (כָּבַס "Washer's" H3526)

This name means field, land

שָׂדֶה (sa.deh) — land: wildlife.

: wild(animals/plants)

1) field, land

1a) open field, country

1b) definite portion of ground, field, land

1c) land (opposed to sea)

שָׂדַי (sa.day) — field.

1) field, land

1a) cultivated field

1b) of home of wild beasts

1c) plain (opposed to mountain)

1d) land (opposed to sea)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Particle · noun common both singular absolute
HTd/Ncbsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

feld.

See AGRICULTURE.

Easton's Bible Dictionary

Field

(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;

The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
וַֽיְהִי֙vay.Hi and it was H1961 Verb · Qal · sequential imperfect third person masculine singular
3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Tyndale gloss
to be
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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.

Read the full entry →
Brown-Driver-Briggs glosses

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

Read the full entry →
Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
בִּהְיוֹתָ֣םbih.yo.Tam when were they H1961 Preposition · verb qal infinitive construct common · suffix
3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Tyndale gloss
to be
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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.

Read the full entry →
Brown-Driver-Briggs glosses

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

Read the full entry →
Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffix
HR/Vqcc/Sp3mp
and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
בַּשָּׂדֶ֔הba.sa.Deh in the field H7704 Preposition · noun common masculine singular absolute
334× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A field or land is what this word represents, often referring to a flat area of land used for cultivation or as a habitat for wild animals, as described in the book of Genesis. It can also mean a plain or a country, as opposed to a mountain or sea. This term is used in the story of Ruth and Boaz.
Tyndale gloss
field
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׂדַי n.m. field, land

cultivated field

home of wild beasts

plain, opp. mt.

land, opp. sea

base

שָׂדֶה 819 n.m. id. [u.ak.ab]

(ordinary contr. form)open field, country

definite portion of ground, field, land

land, opp. sea

base

Brown-Driver-Briggs glosses

H7704a שָׂדַי field, land . cultivated field

. home of wild beasts

. plain, opp. mt.

. land, opp. sea

H7704b שָׂדֶה id. [7704a] . open field, country

. definite portion of ground, field, land

. land, opp. sea

Strong's Hebrew Dictionary

7704 sadeh saw-deh'

or saday {saw-dah'-ee}; from an unused root meaning to spread

out; a field (as flat):--country, field, ground, land, soil,

X wild.

Translators Brief Hebrew Lexicon

שָׂדַי (sa.day) — Sirion.

This name means field, land, plain

Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)

שָׂדֶה (sa.deh) — land: soil.

: soil

1) field, land

1a) open field, country

1b) definite portion of ground, field, land

1c) land (opposed to sea)

שָׂדֶה (sa.deh) — land: country.

: country/field

1) field, land

1a) open field, country

1b) definite portion of ground, field, land

1c) land (opposed to sea)

שָׂדֶה (sa.deh) — Field (of the Launderer).

Combined with ka.vas (כָּבַס "Washer's" H3526)

This name means field, land

שָׂדֶה (sa.deh) — land: wildlife.

: wild(animals/plants)

1) field, land

1a) open field, country

1b) definite portion of ground, field, land

1c) land (opposed to sea)

שָׂדַי (sa.day) — field.

1) field, land

1a) cultivated field

1b) of home of wild beasts

1c) plain (opposed to mountain)

1d) land (opposed to sea)

Morphologythe parsing behind the code
Berean parsing
HRd/Ncmsa — Preposition · noun common masculine singular absolute
HRd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

feld.

See AGRICULTURE.

Easton's Bible Dictionary

Field

(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;

The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
וַיָּ֥קָםvai.Ya.kom and he rose up H6965 Verb · Qal · sequential imperfect third person masculine singular
628× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Qum means to rise or stand up, used in various contexts like rising to power or standing firm, as seen in Jeremiah and Ezra.
Amplified meaning
stood up, attacked
Tyndale gloss
(Leb)-kamai
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.

Brown-Driver-Briggs Hebrew Lexicon (full)

לֵב קָמָי prob. late Atbash Je 51:1.

ref

קוּם 628 vb. arise, stand up, stand

Qal 460

arise

arise, in hostile sense (oft. with idea of suddenness)

arise, abs., = become powerful

arise = come on the scene, appear, of leader, prophet

arise for, i.e. to become

arise for action

arise (out of inaction), introducing some specific deed

esp. arise = start, make a move, to go somewhere

stand

Pi.

fulfil

confirm, ratify

confirm, establish

impose, an obligation

Pō‛l. raise up

Hithpō‛l. raise oneself, = rise up

Hiph.

146cause to arise, raise

raise, set up, stones

erect, build

fig, of setting up law

raise up = bring on the scene

raise up = rouse, stir up

instigate, build

fig, of setting up law

raise up = constitute

cause to stand

Hoph. be raised up

base

Brown-Driver-Briggs glosses

H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise

. arise, in hostile sense (oft. with idea of suddenness)

. arise, abs., = become powerful

. arise = come on the scene, appear, of leader, prophet

. arise for, i.e. to become

. . arise for action

. arise (out of inaction), introducing some specific deed

. esp. arise = start, make a move, to go somewhere

. stand

. . fulfil

. . confirm, ratify

. confirm, establish

. impose, an obligation

. raise up

. raise oneself, = rise up

. . cause to arise, raise

. . raise, set up, stones

. erect, build

. fig, of setting up law

. raise up = bring on the scene

. . raise up = rouse, stir up

. instigate, build

. fig, of setting up law

. raise up = constitute

. cause to stand

. be raised up

Strong's Hebrew Dictionary

6965 quwm koom

a primitive root; to rise (in various applications, literal,

figurative, intensive and causative):--abide, accomplish, X

be clearer, confirm, continue, decree, X be dim, endure, X

enemy, enjoin, get up, make good, help, hold, (help to) lift

up (again), make, X but newly, ordain, perform, pitch, raise

(up), rear (up), remain, (a-)rise (up) (again, against), rouse

up, set (up), (e-)stablish, (make to) stand (up), stir up,

strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -

rising).

Translators Brief Hebrew Lexicon

קָמָי (qa.may) — (Leb)-kamai.

Combined with lev (לֵב "Leb" H3820B)

§ -Kamai = "my adversary"

Leb-kamai, i.e., people of Gambulai

קוּם (qum) — to arise: rise.

: rise/get_going

1) to rise, arise, stand, rise up, stand up

1a) (Qal)

1a1) to arise

1a2) to arise (hostile sense)

1a3) to arise, become powerful

1a4) to arise, come on the scene

1a5) to stand

1a5a) to maintain oneself

1a5b) to be established, be confirmed

1a5c) to stand, endure

1a5d) to be fixed

1a5e) to be valid

1a5f) to be proven

1a5g) to be fulfilled

1a5h) to persist

1a5i) to be set, be fixed

1b) (Piel)

1b1) to fulfil

1b2) to confirm, ratify, establish, impose

1c) (Polel) to raise up

1d) (Hithpael) to raise oneself, rise up

1e) (Hiphil)

1e1) to cause to arise, raise

1e2) to raise, set up, erect, build

1e3) to raise up, bring on the scene

1e4) to raise up, rouse, stir up, investigate

1e5) to raise up, constitute

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
קַ֛יִןKa.yin Cain H7014 Noun proper masculine
19× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Cain was the first child of Adam and Eve, and the first murderer, as told in Genesis. The name also refers to a place and a tribe in Palestine. The word is about a person and a place.
Tyndale gloss
Kenite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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'.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H7014a קַ֫יִן . gent. tribe of Moses’ father-in-law

. loc. in S. Judah

H7014b קַ֫יִן Cain, eldest son of Adam and Eve

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

Easton's Bible Dictionary

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…

Smith's Bible Dictionary

one of the cities in the low country of Judah, named with Zanoah and Gibeah. (Joshua 15:57)

American Tract Society Bible Dictionary

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.

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
אֶל־'el- against H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
הֶ֥בֶלHe.vel Abel H1893 Noun proper masculine
8× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Hebel was the son of Adam and Eve, and the brother of Cain and Seth. His name means breath, and he was killed by Cain. Hebel is mentioned in Genesis 4:2.
Tyndale gloss
Abel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הֶ֫בֶל (Hebel) refers to Abel, the second son of Adam and Eve, known for being killed by his brother Cain. The name is associated with the meaning 'breath.' This figure is first mentioned in Genesis 4:2, and his story is significant in the context of early biblical narratives.

Brown-Driver-Briggs Hebrew Lexicon (full)

הֶ֫בֶל, הָ֑בֶל n.pr.m. second son of Adam

base

Brown-Driver-Briggs glosses

H1893 הֶ֫בֶל, הָ֑בֶל second son of Adam

Strong's Hebrew Dictionary

1893 Hebel heh'-bel

the same as 1892; Hebel, the son of Adam:--Abel.

see HEBREW for 01892

Translators Brief Hebrew Lexicon

הֶ֫בֶל (he.vel) — Abel.

A man living at the time before the Flood, first mentioned at Gen.4.2;

son of: Adam (H0121) and Eve (H2332);

brother of: Cain (H7014B) and Seth (H8352)

Also named: Abel (Ἄβελ "Abel" G0006)

§ Abel = "breath"

second son of Adam and Eve, killed by his brother Cain

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
Easton's Bible Dictionary

Abel

(Heb. Hebhel), a breath, or vanity, the second son of Adam and Eve. He was put to death by his brother Cain (Gen. 4:1-16). Guided by the instruction of their father, the two brothers were trained in the duty of worshipping God. “And in process of time” (marg. “at the end of days”, i.e., on the Sabbath) each of them offered up to God of the first-fruits of his labours. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, of the firstlings of his flock. “The Lord had respect unto Abel and his offering; but unto Cain and his offering he had not respect” (Gen. 4:3-5). On this account Cain was angry with his brother, and formed the design of putting him to death; a design which he at length found an opportunity of carrying into effect (

1. The second son of Adam and Eve. He became a shepherd, and offered to God a sacrifice from his flocks, at the same time that Cain his brother offered the fruits of the earth. God had respect to Abel’s sacrifice, and not to Cain’s; hence Cain in anger killed Abel, Ge 4:1-26. It was "by faith" that Abel offered a more acceptable sacrifice than Cain; that is, his heart was right towards God, and he worshipped Him in trustful obedience to the divine directions. His offering, made by the shedding of blood, was that of a penitent sinner confiding in the atonement ordained of God; and it was accepted, "God testifying of his gifts," probably by fire from heaven; "by which he obtained witness that he was righteous," that is, justified, Heb 11:4. "The blood of Abel" called from the ground…

Hitchcock's Bible Names Dictionary

a city; mourning

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
אָחִ֖יו'a.Chiv brother his H251 Noun common masculine singular construct · suffix
630× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means a brother or male sibling, but it can also refer to a close relative, friend, or someone with a similar relationship. It is used to describe the bond between brothers, like the relationship between Cain and Abel in Genesis.
Tyndale gloss
brother: male-sibling
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָח 630 n.m. brother

brother, born of same mother (& father)

indef. = relative

fig. of resemblance

in phr. one … another

base

Brown-Driver-Briggs glosses

H251 אָח brother

Strong's Hebrew Dictionary

251 'ach awkh

a primitive word; a brother (used in the widest sense of

literal relationship and metaphorical affinity or resemblance

(like 1)):--another, brother(-ly); kindred, like, other.

Compare also the proper names beginning with "Ah-" or "Ahi-".

see HEBREW for 01

Translators Brief Hebrew Lexicon

אָח (ach) — brother: male-sibling.

: male-sibling

1) brother

1a) brother of same parents

1b) half-brother (same father)

1c) relative, kinship, same tribe

1d) each to the other (reciprocal relationship)

1e) (fig.) of resemblance

אָח (ach) — brother: male-relative.

: male-relative

1) brother

1a) brother of same parents

1b) half-brother (same father)

1c) relative, kinship, same tribe

1d) each to the other (reciprocal relationship)

1e) (fig.) of resemblance

אָח (ach) — brother: compatriot.

: compatriot

1) brother

1a) brother of same parents

1b) half-brother (same father)

1c) relative, kinship, same tribe

1d) each to the other (reciprocal relationship)

1e) (fig.) of resemblance

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

and he said Cain to Abel brother his let us go [into] the field and it was when were they in the field and he rose up Cain against Abel brother his and he killed him
וַיַּהַרְגֵֽהוּ׃vai.ya.har.Ge.hu and he killed him H2026 Verb qal sequential imperfect third person masculine singular · suffix
167× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To kill or slay with intent, as seen in the Bible when God instructs the Israelites to destroy certain nations. This word is used in various forms, including to murder or destroy. It appears in books like Exodus and Deuteronomy.
Amplified meaning
slew, put to death
Tyndale gloss
to kill
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָרַג vb. kill, slay

Qal

kill, slay, implying ruthless violence

hence of wholesale slaughter after battle

of God’s slaying in judgment

rarely of judicial killing by men (at God’s command)

of killing beasts

of killing by beasts

quite general

destroy, ruin

Niph.

shall priest and prophet be slain in the sanctuary?

pass. of Qal 1 b

Pu. be slain

base

Brown-Driver-Briggs glosses

H2026 הָרַג kill, slay

Strong's Hebrew Dictionary

2026 harag haw-rag'

a primitive root; to smite with deadly intent:--destroy, out

of hand, kill, murder(-er), put to (death), make (slaughter),

slay(-er), X surely.

Translators Brief Hebrew Lexicon

הָרַג (ha.rag) — to kill.

1) to kill, slay, murder, destroy, murderer, slayer, out of hand

1a) (Qal)

1a1) to kill, slay

1a2) to destroy, ruin

1b) (Niphal) to be killed

1c) (Pual) to be killed, be slain

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffix
Hc/Vqw3ms/Sp3ms
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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