Genesis 5:2 — Word Study
WLCזָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־ שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם׃ ס
BSAMalezâkâr [the stronger sex, man] and femalenᵉqêbâh [woman, the weaker vessel] He created thembârâʼ■ [brought into being, formed] and He blessedbârak▸ [bestowed divine favor upon] themʼêth And in the dayyôwm [a period of time, an era] they were createdbârâʼ [formed, made] He calledqârâʼ▸ [summoned, named] themshêm [Adam, mankind] manʼâdâm [human, a living being]
| Greek | English | Parsing |
|---|---|---|
| זָכָ֥ר | male | Adj |
| וּנְקֵבָ֖ה | and female | Conjunction |
| בְּרָאָ֑ם | he created them | Verb qal perfect third person masculine singular, suffix |
| וַיְבָ֣רֶךְ | and he blessed | Verb, Piel, sequential imperfect third person masculine singular |
| אֹתָ֗ם | the object marker them | Particle, suffix |
| וַיִּקְרָ֤א | and he called | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| שְׁמָם֙ | name their | Noun common masculine singular construct, suffix |
| אָדָ֔ם | humankind | Noun common, masculine singular absolute |
| בְּי֖וֹם | on [the] day | Preposition, noun common masculine singular construct |
| הִבָּֽרְאָֽם׃ ס | were created they | Verb niphal infinitive construct common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Male and female He created them, and He blessed them. And in the day they were created, He called them “man.” |
| KJV | Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. |
| ASV | male and female created he them, and blessed them, and called their name Adam, in the day when they were created. |
| YLT | a male and a female He hath prepared them, and He blesseth them, and calleth their name Man, in the day of their being prepared. |
| WEB | He created them male and female, and blessed them. On the day they were created, he named them Adam. |
| BBE | Male and female he made them, naming them Man, and giving them his blessing on the day when they were made. |
The translations agree on the essential meaning of the verse.
The sentence presents a clear sequence of actions, with the main clause stating the creation and subsequent blessings and naming.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּרַךְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 5:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Creation of Humanitygenerated
Genesis 5:2 describes how God created humanity, distinguishing between male and female, and bestowing a blessing upon them. This verse highlights the significance of gender in God's creation and the divine favor that accompanies it. The naming of humanity as 'man' further emphasizes the unity and identity of both sexes within the divine plan, as seen in the broader context of Genesis 1 and 2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 1:27 | So God created man in His own image; in the image of God He created him; male and female He created them. |
| 2 | Malachi 2:15 | Has not the LORD made them one, having a portion of the Spirit? And why one? Because He seeks godly offspring. So guard yourselves in your spirit and do not break faith with the wife of your youth. |
| 3 | Genesis 2:15–23 | Then the LORD God took the man and placed him in the Garden of Eden to cultivate and keep it. |
| 4 | Acts 17:26 | From one man He made every nation of men, that they should inhabit the whole earth; and He determined their appointed times and the boundaries of their lands. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — בָּרָא, be.ra.'Amgenerated
The verb בָּרָא (bara') means 'to create' and is specifically associated with God's creative acts. It emphasizes the initiation of existence and formation, often used in contexts where God brings something into being from nothing.
This word is in the perfect tense, indicating a completed action. It shows that God has fully accomplished the act of creation, establishing both male and female as part of His divine purpose.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of the verse, consistently conveying that God created male and female and blessed them.
Sentence Structuregenerated
The finite verb בָּרָא governs the main clause, indicating the action of creation. The structure is straightforward, with a series of phrases detailing the subjects and actions: God created, blessed, and named.
The sentence flows logically, with the creation of humanity as the main focus, followed by the blessings and naming, which reinforces the significance of the act.
Septuagint Backgroundgenerated
The Septuagint translates בָּרָא as ἐποίησεν (he made), which conveys a similar meaning but can suggest a broader sense of making or doing, beyond the initial creation.
This choice reflects an interpretation that encompasses not just the act of creation but also the ongoing relationship between God and His creation.
In plain words — the whole versegenerated
Genesis 5:2 tells us that God created humanity as male and female, blessed them, and named them 'man.' This shows God's intentional design for humanity and the significance of both genders in His creation.
Frequently Asked Questionsgenerated
It signifies God's design for gender and the complementary roles of men and women in His creation.
The blessing indicates God's favor and intention for humanity to thrive and fulfill their purpose.
It emphasizes the unity of humanity and the shared identity of both male and female as part of God's creation.
It encapsulates the essence of the creation account, highlighting the intentionality and significance of God's creative acts.
Reflection Questionsgenerated
- How do I understand the roles of male and female in God's creation?
- What does it mean for me to live under God's blessing?
- In what ways can I honor the identity that God has given to humanity?
- How does the concept of being created in God's image affect my view of myself and others?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse to highlight the significance of gender and the unity of humanity in God's creation.
He created them male and female, and blessed them. And he named them Adam, that is, man. The name man applies equally to both men and women.Early Church Fathers on Genesis 5 →
And he called their names Adam on the day when they were created. Adam, like Enos, is interpreted as Man, but Enos is said to sound like Man in a way that only suits males: whereas Adam is able to be applied to both sexes;Early Church Fathers on Genesis 5 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 5:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMale and female created he them,.... Adam and Eve, the one a male, the other a female; and but one male and one female, to show that one man and one woman only were to be joined together in marriage,
Read John Gill on Genesis 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMale and female created he them; and blessed them, and called their name Adam, in the day when they were created. Male and female created he them.
Read Robert Jamieson on Genesis 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSee . He blessed them with power to propagate their kind, and with other blessings. See . Called their name Adam; which name is given both to every man, as , and to the first man, as , and to the whole kind, both the man and the woman, who are called by one name, to show their intimate union and communion in all things.
Read Matthew Poole on Genesis 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 5:2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.Ver. 2. Male and female created he them.] The Jews at this day have base conceits of women: as that they have not so divine a soul as men; that they are of a lower creation, made only for the propagation and pleasure of man, &c. And therefore they suffer them not to enter the synagogue, but appoint them a gallery without. Thus “ they err, not knowing the Scriptures.” Blunt’ s Voyage, p. 122.
Read John Trapp on Genesis 5 →CambridgeThe Cambridge Bible for Schools and Colleges2. male and female, &c.] This clause is repeated from Genesis 1:27. blessed them] From Genesis 1:27. The words of the command, “be fruitful and multiply,” &c., which accompanied the blessing, are not repeated; they are implied in the genealogy that follows. called their name Adam] Better than marg. “called their name Man.” That God gave the name “man” (Heb. adam) is not recorded in ch. 1. The proper name is probably here intended; but, if so, we should read “his name,” as the LXX, τὸὄνομααὐτοῦ.
Read Cambridge on Genesis 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Called their name Adam — Adam, ΰγν, is the Hebrew word for man, and the reference is to Genesis 1:26, Let us make ΰγν.
Read Daniel Denison Whedon on Genesis 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Male and female He created them, and He blessed them. And in the day they were created, He called them “man.”
He created them male and female, and blessed them. On the day they were created, he named them Adam.
Male and female He created them, and He blessed them. And in the day they were created, He called them “man.”
He created them male and female; when they were created, he blessed them and named them “humankind.”
Tyndale line
Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
male and female created he them, and blessed them, and called their name Adam, in the day when they were created.
male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
Male and female created he them, and blessed them, and called their name Adam in the day that they were created.
Strictly literal
Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
a male and a female He hath prepared them, and He blesseth them, and calleth their name Man, in the day of their being prepared.
a male and a female He has created them, and He blesses them, and calls their name Man, in the day of their being created.
Male and female created he them; and blessed them, and called their name Adam, on the day when they were created.
Male and female he created them. He blessed them and named them mankind when they were created.
From the Latin
He created them male and female; and blessed them: and called their name Adam, in the day when they were created.
Simplified
He created them male and female, and blessed them. On the day he created them he called them “human.”
Male and female he made them, naming them Man, and giving them his blessing on the day when they were made.
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 the Samaritan Pentateuch, which agrees word for word on this verse. The Septuagint matches closely, with only minor variations in word order and phrasing.
זָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־ שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם׃ ס
10 of the 11 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.
זכר ונקבה בראם ויברך אתם ויקרא את שׁמם אדם ביום הבראם
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 5:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
זָכָר (zakar) refers to a male, specifically the male of humans and animals. It is used both as a noun to denote male offspring and as an adjective to describe humans as male. The term is derived from a root meaning 'remembered,' emphasizing the male as a noteworthy sex.
זָכָר n.m. & adj. male
subst. male, offspring of men and animals
adj. sg. male (only human beings)
base
H2145 זָכָר male . subst. male, offspring of men and animals
. adj. sg. male (only human beings)
2145 zakar zaw-kawr'
from 2142; properly, remembered, i.e. a male (of man or
animals, as being the most noteworthy sex):--X him, male,
man(child, -kind).
see HEBREW for 02142
זָכָר (za.khar) — male.
1) male (of humans and animals)
adj
2) male (of humans)
Adj — AdjHAamsa
mal
(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "female," which see);
(2) 'ish literally, "man";
(3) by circumlocution, only in the books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (1Sa 25:22,34; 1Ki 14:10)):
Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from Jud 3:24;
נְקֵבָה (nqebah) means 'female' and can refer to a woman, female child, or female animal. It is derived from the root word for 'to pierce' or 'to perforate,' indicating a connection to the sexual form. The term appears in contexts discussing gender.
נְקֵבָה n.f. female
base
H5347 נְקֵבָה female
5347 nqebah nek-ay-baw'
from 5344; female (from the sexual form):--female.
see HEBREW for 05344
נְקֵבָה (ne.qe.vah) — female.
1) female
1a) woman, female child
1b) female animal
Conj | N-fs — ConjunctionHC/Aafsa
fe'-mal: Two Hebrew words are thus translated:
(1) neqebhah, which is merely a physiological description of the sexual characteristic (from naqabh, "to perforate"), and which corresponds to zakhar, "male" (see under the word).
(2) 'ishshah, with the irregular plural nashim (only Ge 7:2, in all other places "wife," "woman"), the feminine form of 'ish, "man."
The Greek word is thelus, literally, "the nursing one," "the one giving suck" (from thelazo, "to suckle").
Israelitic law seems frequently guilty of unjust partiality in favor of the male sex, but we have to consider that most of these legal and religious disabilities of women can be explained from the social conditions prevailing at the time of legislation. They are therefore found also in contemporaneous Gentilereligions. Though traces of this prejudice against the weaker sex are…
בָּרָא (bara') is a Hebrew verb primarily meaning to create or shape, often with God as the subject. It encompasses the creation of the heavens, earth, and new circumstances, and can also refer to cutting down or out. Additionally, it has a secondary meaning related to becoming fat or making oneself fat, as noted in 1 Samuel 2:29.
בָּרָא 53 vb. shape, create
Qal Pf.—shape, fashion, create
Niph.—Pass.
be created
with reference to birth
of something new, astonishing
Pi.
cut down
cut out
base
[בָּרָא] vb. be fat—Hiph. 1 S 2:29 to make yourself fat.
ref
H1254a בָּרָא shape, create .Pf.—shape, fashion, create
.—Pass. . be created
. with reference to birth
. of something new, astonishing
. . cut down
. cut out
H1254b בָּרָא be fat
1254 bara' baw-raw'
a primitive root; (absolutely) to create; (qualified) to cut
down (a wood), select, feed (as formative processes):--
choose, create (creator), cut down, dispatch, do, make (fat).
בָּרָא (ba.ra) — to create.
1) to create, shape, form
1a) (Qal) to shape, fashion, create (always with God as subject)
1a1) of heaven and earth
1a2) of individual man
1a3) of new conditions and circumstances
1a4) of transformations
1b) (Niphal) to be created
1b1) of heaven and earth
1b2) of birth
1b3) of something new
1b4) of miracles
1c) (Piel)
1c1) to cut down
1c2) to cut out
בָּרָא (ba.ra) — to fatten.
1) to be fat
1a) (Hiphil) to make yourselves fat
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3mp
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
בָּרָא (bara') is a Hebrew verb primarily meaning to create or shape, often with God as the subject. It encompasses the creation of the heavens, earth, and new circumstances, and can also refer to cutting down or out. Additionally, it has a secondary meaning related to becoming fat or making oneself fat, as noted in 1 Samuel 2:29.
בָּרָא 53 vb. shape, create
Qal Pf.—shape, fashion, create
Niph.—Pass.
be created
with reference to birth
of something new, astonishing
Pi.
cut down
cut out
base
[בָּרָא] vb. be fat—Hiph. 1 S 2:29 to make yourself fat.
ref
H1254a בָּרָא shape, create .Pf.—shape, fashion, create
.—Pass. . be created
. with reference to birth
. of something new, astonishing
. . cut down
. cut out
H1254b בָּרָא be fat
1254 bara' baw-raw'
a primitive root; (absolutely) to create; (qualified) to cut
down (a wood), select, feed (as formative processes):--
choose, create (creator), cut down, dispatch, do, make (fat).
בָּרָא (ba.ra) — to create.
1) to create, shape, form
1a) (Qal) to shape, fashion, create (always with God as subject)
1a1) of heaven and earth
1a2) of individual man
1a3) of new conditions and circumstances
1a4) of transformations
1b) (Niphal) to be created
1b1) of heaven and earth
1b2) of birth
1b3) of something new
1b4) of miracles
1c) (Piel)
1c1) to cut down
1c2) to cut out
בָּרָא (ba.ra) — to fatten.
1) to be fat
1a) (Hiphil) to make yourselves fat
V-Niphal-Inf-a | Suff — Verb niphal infinitive construct common · suffixHVNcc/Sp3mp