Genesis 5:29 — Word Study
WLCוַיִּקְרָ֧א אֶת־ שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֠ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־ הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ יְהוָֽה׃
BSAAnd he named himqârâʼ▸ NoahNôach sayingʼâmar ◂{May} this onezeh [the same one, our comforter] comfort usnâcham▸ [show us pity, bring us solace] in the labormaʻăseh [hard work, toil] and toilʻitstsâbôwn [painful effort, sorrow] of our handsyâd [our strength, our ability] caused bymin the groundʼădâmâh [the earth, the land] thatʼăsher the LORDYᵉhôvâh [Yehovah, The covenant Name of God] has cursedʼârar■ [execrated, brought a curse upon]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקְרָ֧א | and he called | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| שְׁמ֛וֹ | name his | Noun common masculine singular construct, suffix |
| נֹ֖חַ | Noah | Noun proper masculine |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| זֶ֠ה | this [one] | Particle |
| יְנַחֲמֵ֤נוּ | he will comfort us | Verb piel imperfect third person masculine singular, suffix |
| מִֽמַּעֲשֵׂ֙נוּ֙ | from work our | Preposition, noun common masculine singular construct, suffix |
| וּמֵעִצְּב֣וֹן | and from [the] pain of | Conjunction, preposition, noun common masculine singular construct |
| יָדֵ֔ינוּ | hands our | Noun common both dual construct, suffix |
| מִן־ | from | Preposition |
| הָ֣אֲדָמָ֔ה | the ground | Particle, noun common feminine singular absolute |
| אֲשֶׁ֥ר | which | Particle |
| אֵֽרְרָ֖הּ | he has cursed it | Verb piel perfect third person masculine singular, suffix |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And he named him Noah, saying, “May this one comfort us in the labor and toil of our hands caused by the ground that the LORD has cursed.” |
| KJV | And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed. |
| ASV | and he called his name Noah, saying, This same shall comfort us in our work and in the toil of our hands, which cometh because of the ground which Jehovah hath cursed. |
| YLT | and calleth his name Noah, saying, 'This [one] doth comfort us concerning our work, and concerning the labour of our hands, because of the ground which Jehovah hath cursed.' |
| WEB | He named him Noah, saying, “This one will comfort us in our work and in the toil of our hands, caused by the ground which Yahweh has cursed.” |
| BBE | And he gave him the name of Noah, saying, Truly, he will give us rest from our trouble and the hard work of our hands, because of the earth which was cursed by God. |
The translations agree on the meaning of נחם as 'comfort' — see How Translations Differ.
The structure features a main clause followed by several subordinate phrases that clarify the significance of Noah's name.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֶה
verbקָרָא
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 5:29
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 Birth of Noahgenerated
Genesis 5:29 tells us that Lamech named his son Noah, expressing a desire for comfort in the midst of the struggles faced by humanity due to the curse on the ground. This naming reflects a deep longing for relief from the hardships of life, a theme that resonates throughout the biblical narrative. The context of Noah’s birth sets the stage for his future role in the biblical story, particularly in relation to the Flood and the covenant that follows.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 6:8–9 | Noah, however, found favor in the eyes of the LORD. |
| 2 | Genesis 7:23 | And every living thing on the face of the earth was destroyed—man and livestock, crawling creatures and birds of the air; they were blotted out from the earth, and only Noah and those with him in the ark remained. |
| 3 | Genesis 9:24 | When Noah awoke from his drunkenness and learned what his youngest son had done to him, |
| 4 | Isaiah 54:9 | “For to Me this is like the days of Noah, when I swore that the waters of Noah would never again cover the earth. So I have sworn that I will not be angry with you or rebuke you. |
| 5 | Ezekiel 14:14–20 | then even if these three men—Noah, Daniel, and Job—were in it, their righteousness could deliver only themselves, declares the Lord GOD. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — נחם, nachamgenerated
The verb נחם (nacham) is a piel form meaning 'to comfort' or 'to console.' It conveys a sense of pity and sympathy, suggesting an active role in alleviating distress. The form indicates that the subject (Noah) will be the agent of comfort, bringing solace to those who are suffering.
This word is used in various contexts throughout the Bible, often associated with God's actions toward His people, showing compassion and mercy. In this verse, it highlights the hope that Noah will provide relief from the toil and sorrow that stem from the curse on the ground.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we consider the verse as rendered in the Berean Standard Bible, which uses comfort to translate נחם.
Sentence Structuregenerated
The main verb of the verse is ויקרא, he called, which governs the naming of Noah and the subsequent statement about his role. The structure is straightforward, with a noun phrase indicating the object (Noah) and a clause explaining the purpose of the name.
The Hebrew word order emphasizes the act of naming first, followed by the explanation of what that name signifies, creating a clear connection between Noah's identity and the hope for comfort.
Septuagint Backgroundgenerated
The Septuagint translates נחם as παρηγορήσει, which means 'to comfort' or 'to encourage.' This choice aligns with the Hebrew meaning but may suggest a broader interpretation of Noah's role as a source of encouragement.
The use of this Greek term indicates an understanding of Noah not just as a comforter in a personal sense but as a figure who brings hope to the community.
In plain words — the whole versegenerated
Genesis 5:29 tells us that Lamech named his son Noah, hoping that Noah would bring comfort from the hard work and pain caused by the cursed ground. This verse shows the significance of names in the Bible, as they often reflect deeper meanings and hopes.
Frequently Asked Questionsgenerated
Noah's name signifies comfort and relief, as Lamech hopes that he will ease the burdens of labor and sorrow.
The ground is cursed as a consequence of Adam and Eve's sin, leading to hardship in labor for humanity, as described in Genesis 3.
This verse sets the stage for Noah's role in the biblical narrative, particularly in relation to the Flood and the covenant God makes with him afterward.
In the Bible, names often carry deep meanings and reflect a person's identity, purpose, or the circumstances surrounding their birth.
Reflection Questionsgenerated
- In what ways do I seek comfort in my own life, and how can I be a source of comfort to others?
- How does understanding the meaning of names in the Bible enhance my reading of the text?
- What burdens do I carry that I can bring before God, asking for His comfort?
- How can I reflect the hope that Noah's name represents in my daily interactions with others?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, linking Noah's name to themes of rest and righteousness, suggesting a foreshadowing of Christ.
By ascending through the individual levels of the dwellings [in the ark built by Noah during the flood], one arrives at Noah himself, whose name means rest or righteous, who is Jesus Christ.Early Church Fathers on Genesis 5 →
And he called his name Noah, saying: This one shall bring us rest from our work and from the toil of our hands, because of the ground which the Lord hath cursed.Early Church Fathers on Genesis 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 5:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he called his name Noah,.... Which signifies rest and comfort; for rest gives comfort, and comfort flows from rest, see 2 Samuel 14:17, where a word from the same root is rendered "comfortable",
Read John Gill on Genesis 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed. Noah - rest [from nuwach (H5118), to rest].
Read Robert Jamieson on Genesis 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd he called his name Noah, which signifies rest, saying, by the Spirit of prophecy: This same shall comfort us, concerning the hard labour and manifold troubles to which we are sentenced, . 2948 And this he did either, 1. By the invention of instruments of husbandry, whereby tillage was made more easy. Or, 2. By removing in some part the curse inflicted upon the earth, and reconciling God unto mankind. Possibly he might suppose that this was the Messias, or promised Seed, and the Saviour of the undone world; as it was frequent with the ancient fathers, through their earnest desire of the Messias, to expect him long before he came, and to mistake other persons for him. Or, 3. By preserving…
Read Matthew Poole on Genesis 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 5:29 And he called his name Noah, saying, This [same] shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.Ver. 29. This same shall comfort us.] Herein a figure of Christ. And Peter Martyr thinks that Lamech was in hope that this son of his would have been the Christ. A pardonable error, proceeding from an earnest desire of seeing his day, whom their souls loved, and longed for: “ Greeting the promise afar off,” and “ waiting for the consolation of Israel.” ασπασαμενοι
Read John Trapp on Genesis 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) He called his name Noah.—This is the first recorded instance, since the days of Eve, of a child being named at his birth, and in both cases the name ended in disappointment. Noah brought no rest, but in his days came the flood to punish human sin. We have already noticed that this longing of Lamech for comfort is in strong contrast with the arrogance of his namesake of the race of Cain. (Comp. Genesis 4:18.) This same shall comfort us . . . of our hands.—These words form a couplet in the Hebrew, and rhyme like the Arabic couplets in the Koran. The ground (adâmâh) which the Lord hath cursed.—It is usual to style this section Elohistic, because it so evidently takes up the narrative at…
Read Charles John Ellicott on Genesis 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. This same shall comfort us] This is an allusion, as some think, to the name a Noah, which they derive from נחם nacham, to comfort; but it is much more likely that it comes from נח nach or נוח nuach, to rest, to settle, c. And what is more comfortable than rest after toil and labour? These words seem to have been spoken prophetically concerning Noah, who built the ark for the preservation of the human race, and who seems to have been a typical person for when he offered his sacrifice after the drying up of the waters, it is said that God smelled a savour of REST, and said he would not curse the ground any more for man's sake, Genesis 8:21; and from that time the earth seems to have…
Read AdamClarke on Genesis 5 →CambridgeThe Cambridge Bible for Schools and Colleges29. saying, This same shall comfort us, &c.] It is generally supposed that this verse, containing a poetical couplet which is intended to explain the name of Noah, has been inserted from the same source of tradition (J) as Genesis 4:25-26. Certainly, (a) the saying interrupts the bare list of names and years; (b) it contains a reference to the curse pronounced upon the soil, Genesis 3:17; (c) it recurs to the use of the sacred name “Jehovah” (“Jahveh”), whereas “God” (“Elohim”) has been used in Genesis 5:1; Genesis 5:22; Genesis 5:24. comfort] Heb. naḥ ?em, “to comfort,” “relieve.” The name “Noah,” however, is not derived from naḥ ?em, but there is a play on the general similarity of sound.…
Read Cambridge on Genesis 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29. Noah — This name signifies rest or comfort. The godly hope and prophetic aspiration of the Sethite, Lamech, as expressed in this name, contrast strongly with the fierce and defiant song of the
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
And he named him Noah, saying, “May this one comfort us in the labor and toil of our hands caused by the ground that the LORD has cursed.”
He named him Noah, saying, “This one will comfort us in our work and in the toil of our hands, caused by the ground which Yahweh has cursed.”
And he named him Noah, saying, “May this one comfort us in the labor and toil of our hands caused by the ground that the LORD has cursed.”
He named him Noah, saying, “This one will bring us comfort from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.”
Tyndale line
And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.
and he called his name Noah, saying, This same shall comfort us in our work and in the toil of our hands, which cometh because of the ground which Jehovah hath cursed.
and he called his name Noah, saying, This same shall comfort us for our work and for the toil of our hands, because of the ground which the LORD hath cursed.
And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.
And called his name Noah, saying, This same shall comfort vs concerning our worke and sorowe of our hands, as touching the earth, which the Lord hath cursed.
Strictly literal
And he called his name Noah, saying, This [one] shall comfort us concerning our work and concerning the toil of our hands, because of the ground which Jehovah has cursed.
and calleth his name Noah, saying, 'This [one] doth comfort us concerning our work, and concerning the labour of our hands, because of the ground which Jehovah hath cursed.'
and calls his name Noah, saying, “This [one] comforts us concerning our work, and concerning the labor of our hands, because of the ground which YHWH has cursed.”
And he called his name Noach, [[Noah,]] saying, This one shall comfort us concerning our work and the toil of our hands, because of the ground which the Lord hath cursed.
He called his name Noah, saying, “This one will give us rest from our work and from the painful labor of our hands, which we must do because of the ground that Yahweh has cursed.”
From the Latin
And he called his name Noe, saying: This same shall comfort us from the works and labours of our hands on the earth, which the Lord hath cursed.
Simplified
He named him Noah, with the explanation, “He will provide relief for us from all the hard manual labor we need to do in cultivating the ground the Lord has cursed.”
And he gave him the name of Noah, saying, Truly, he will give us rest from our trouble and the hard work of our hands, because of the earth which was cursed by God.
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 and the Septuagint largely agree in their wording, with 14 of the 15 words matching. The Samaritan Pentateuch differs slightly by using the word for 'deed' instead of 'work' in the phrase describing the toil of hands, but the overall meaning remains consistent.
וַיִּקְרָ֧א אֶת־ שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֠ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־ הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ יְהוָֽה׃
14 of the 15 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.
ויקרא את שׁמו נח לאמר זה ינחמנו ממעשׂינו ומעצבון ידינו מן האדמה אשׁר אררה יהוה
1 word differs from the Masoretic Text: מעשׂינו (deed)
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 5:29
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.
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)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
נֹחַ (Noach) refers to Noah, a significant biblical figure known for surviving the Flood. The name is associated with the concept of 'rest.' He is the son of Lamech and the father of Shem, Ham, and Japheth, and is first mentioned in Genesis 5:29. The entries consistently identify him as the patriarch who built the ark.
נֹחַ 46 n.pr.m. Noah
base
H5146 נֹחַ Noah
5146 Noach no'-akh
the same as 5118; rest; Noach, the patriarch of the
flood:--Noah.
see HEBREW for 05118
נֹחַ (no.ach) — Noah.
A man living at the time before the Flood, first mentioned at Gen.5.29;
son of: Lamech (H3929H);
father of: Shem (H8035), Ham (H2526) and Japheth (H3315)
Also named: Nōe (Νῶε "Noah" G3575)
§ Noah = "rest"
son of Lamech, father of Shem, Ham, and Japheth; builder of the ark which saved his family from the destruction of the world which God sent on the world by the flood; became the new seminal head of mankind because his family were the only survivors of the flood
N-proper — Noun proper masculineHNpm
Noah
Rest, (Heb. Noah) the grandson of Methuselah (Gen. 5:25-29), who was for two hundred and fifty years contemporary with Adam, and the son of Lamech, who was about fifty years old at the time of Adam’s death. This patriarch is rightly regarded as the connecting link between the old and the new world. He is the second great progenitor of the human family.
The words of his father Lamech at his birth (Gen. 5:29) have been regarded as in a sense prophetical, designating Noah as a type of Him who is the true “rest and comfort” of men under the burden of life (Matt.11:28).
He lived five hundred years, and then there were born unto him three sons, Shem, Ham, and Japheth (Gen.…
(motion), one of the five daughters of Zelophehad. (Numbers 26:33; 27:1; 36:11; Joshua 17:3) (B.C. 1450.)
Rest, comfort, the name of celebrated patriarch who was preserved by Jehovah with his family, by means of the ark, through the deluge, and thus became the second founder of the human race. The history of Noah and the deluge is contained in Ge 5:1-9:29. He was the son of Lamech, and grandson of Methuselah lived six hundred years before the deluge, and three hundred and fifty after it, dying two years before Abram was born. His name may have been given to him by his parents in the hope that he would be the promised "seed of the woman" that should "bruise the serpent’s head." He was in the line of the patriarchs who feared God, and was himself a just man, Eze 14:14,20, and a "preacher of righteousness," 1Pe 3:19,20
that quavers or totters (Zelophehad's daughter)
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
wun.
See NUMBER.
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bp
עִצָּבוֹן (its-tsaw-bone) refers to pain, toil, or labor. It is derived from the root word for worrisomeness and encompasses concepts of sorrow and hardship. The entries consistently highlight its association with toil and pain, but do not provide specific verse references.
עִצָּבוֹן n.[m.] pain, toil
base
H6093 עִצָּבוֹן pain, toil
6093 `itstsabown its-tsaw-bone'
from 6087; worrisomeness, i.e. labor or pain:--sorrow, toil.
see HEBREW for 06087
עִצָּבוֹן (its.tsa.von) — toil.
pain, labour, hardship, sorrow, toil
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp1bp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
אֲדָמָה (adamah) refers to ground or land, encompassing meanings such as tilled soil, a specific plot of land, and the earth's visible surface. It can denote territory or the whole inhabited earth, and it is also the name of a city in Naphtali. The word is derived from a root meaning 'red,' likely referring to the color of soil.
אֲדָמָה 224 n.f. ground, land (as tilled)
ground (as tilled, yielding sustenance)
piece of ground, landed property
earth as material substance
ground as earth's visible surface
land, territory, country
whole earth, inhabited earth
n. pr. loc. city in Naphtali
base
H127 אֲדָמָה ground, land . ground (as tilled, yielding sustenance)
. piece of ground, landed property
. earth as material substance
. ground as earth's visible surface
. land, territory, country
. whole earth, inhabited earth
. n. pr. loc. city in Naphtali
127 'adamah ad-aw-maw'
from 119; soil (from its general redness):--country, earth,
ground, husband(-man) (-ry), land.
see HEBREW for 0119
אֲדָמָה (a.da.mah) — land: soil.
: soil
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: country.
: country
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: planet.
: planet
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
אָרַר (arar) is a Hebrew verb meaning to curse. It encompasses various forms, including the act of cursing (Qal), being cursed (Niphal), and putting a curse on someone (Piel). The entries indicate that it can also imply being made a curse (Hophal). There is a consistent focus on the concept of cursing throughout the definitions.
[אָרַר] vb. curse
Qal curse
Niph. cursed
Pi. curse, lay under a curse
Hoph. be cursed
base
H779 אָרַר curse .curse
. cursed
. curse, lay under a curse
. be cursed
779 'arar aw-rar'
a primitive root; to execrate:--X bitterly curse.
אָרַר (a.rar) — to curse.
1) to curse
1a) (Qal)
1a1) to curse
1a2) cursed be he (participle used as in curses)
1b) (Niphal) to be cursed, cursed
1c)(Piel) to curse, lay under a curse, put a curse on
1d) (Hophal) to be made a curse, be cursed
V-Piel-Perf-3ms | Suff — Verb piel perfect third person masculine singular · suffixHVpp3ms/Sp3fs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt