Hebrew Word Studies (22 words)
1serpent(Late Hebrew id.; Arabicserpent, viper(Lane406anythinghunted) is compare by LagM, i, 230; BN 50, 188 BaEs 48, but improbable; Arabicsee below [נָחַשׁbelow; on formation compare LagBN 50); — ab 1serpent(Late Hebrew id.; Arabicserpent, viper(Lane406anythinghunted) is compare by LagM, i, 230; BN 50, 188 BaEs 48, but improbable; Arabicsee below [נָחַשׁbelow; on formation compare LagBN 50); — ab
- copper (semantic_range)
- bronze (semantic_range)
1+;וְהָיָהconsecutiveGenesis 4:14+; 3 feminine singularהָֽיְתָהGenesis 1:2+;הָיָ֑תָהIsaiah 14:243t.;וְהָֽיְתָהconsecutiveGenesis 9:13+;והית2Kings 9:37 Kt (Qrוְהָֽיְתָה); 2 masculine singularהָיִיתָDeu 1+;וְהָיָהconsecutiveGenesis 4:14+; 3 feminine singularהָֽיְתָהGenesis 1:2+;הָיָ֑תָהIsaiah 14:243t.;וְהָֽיְתָהconsecutiveGenesis 9:13+;והית2Kings 9:37 Kt (Qrוְהָֽיְתָה); 2 masculine singularהָיִיתָDeu
- fall out (semantic_range)
- come to pass (semantic_range)
- become (semantic_range)
- be (semantic_range)
- Fall out (semantic_range)
1; plural as substantiveמַחְשְׁבוֺת עֲרוּמִיםJob 5:12,׳לְשׁוֺן עJob 15:5.2in Proverbs, in good sense (opposed toאֱוִיל,כְּסִיל,מֶּתִי); as attributiveאָדָם עָרוּםProverbs 12:23a shrewdorsensible man;׳ 1; plural as substantiveמַחְשְׁבוֺת עֲרוּמִיםJob 5:12,׳לְשׁוֺן עJob 15:5.2in Proverbs, in good sense (opposed toאֱוִיל,כְּסִיל,מֶּתִי); as attributiveאָדָם עָרוּםProverbs 12:23a shrewdorsensible man;׳
- crafty (semantic_range)
8 Kt.),noun masculinethe whole, all(Moabite, Phoenician,id.; Aramaicכּוֺל,; Arabic; Sabeanכל, compare DHMEpigr. Denk. 36-38; EthiopicAssyriankullatu) — absoluteכֹּל, constructכֹּלGenesis 2:5,16,20 #NA 8 Kt.),noun masculinethe whole, all(Moabite, Phoenician,id.; Aramaicכּוֺל,; Arabic; Sabeanכל, compare DHMEpigr. Denk. 36-38; EthiopicAssyriankullatu) — absoluteכֹּל, constructכֹּלGenesis 2:5,16,20 #NA
Fromchayah; alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figurat Fromchayah; alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figurat
12field, land(rare original form ofשָׂדֶה(q. v. below), only in poetry); — absolute׳שׂJeremiah 4:17,שָׂדָ֑יHosea 10:4+; —1cultivatedfieldHosea 12:12, alsoHosea 10:4(si vera lectio, but see Now), yield 12field, land(rare original form ofשָׂדֶה(q. v. below), only in poetry); — absolute׳שׂJeremiah 4:17,שָׂדָ֑יHosea 10:4+; —1cultivatedfieldHosea 12:12, alsoHosea 10:4(si vera lectio, but see Now), yield
1according to TsepreghiDiss. Lugd. p. 171MühlauBö. Lb. ii. 79 n.StaMorg. Forsch. 1875, 188; Lb. § 167HomZMG 1878, 708 ff.Müll§ 153SayceHebraica. ii. 51LagM. i. 255 &especially KraeHebraica. vi. 298 ff 1according to TsepreghiDiss. Lugd. p. 171MühlauBö. Lb. ii. 79 n.StaMorg. Forsch. 1875, 188; Lb. § 167HomZMG 1878, 708 ff.Müll§ 153SayceHebraica. ii. 51LagM. i. 255 &especially KraeHebraica. vi. 298 ff
- Asher (semantic_range)
- happy one (semantic_range)
- Felix (semantic_range)
- the tribe (semantic_range)
A primitive root; to do or make, in the broadest sense and widest application (as follows) -- accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, X certainly, A primitive root; to do or make, in the broadest sense and widest application (as follows) -- accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, X certainly,
- press (semantic_range)
- squeeze (semantic_range)
7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when 7;Leviticus 24:11יהוהwas regarded as anomen ineffabile(see Philode Vita Mosis iii. 519, 529), called by the Jewsהַשֵּׁםand by the Samaritansשׁימא. The pronunciationJehovahwas unknown until 1520, when
- Yahweh (semantic_range)
- the one bringing into being (semantic_range)
- life-giver (semantic_range)
33; on number of occurrences ofאֵל,אֱלוֺהַּ,אֱלֹהִיםcompare also Nesl. c,)1pluralin number.a.rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power 33; on number of occurrences ofאֵל,אֱלוֺהַּ,אֱלֹהִיםcompare also Nesl. c,)1pluralin number.a.rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
- divine ones (semantic_range)
- angels (semantic_range)
- gods (semantic_range)
1+, etc.;ImperfectיאֹמַרGenesis 31:8+;וַיּאֹ֫מֶרGenesis 1:3+;וַיּאֹמַ֑רGenesis 14:19+; in Job alwaysוַיּאֹ֑מַרJob 3:2+; 3 feminine singularתּאֹמַרGenesis 21:12+;תּאֹמֵר֑Proverbs 1:21; 1singularאֹמַרGe 1+, etc.;ImperfectיאֹמַרGenesis 31:8+;וַיּאֹ֫מֶרGenesis 1:3+;וַיּאֹמַ֑רGenesis 14:19+; in Job alwaysוַיּאֹ֑מַרJob 3:2+; 3 feminine singularתּאֹמַרGenesis 21:12+;תּאֹמֵר֑Proverbs 1:21; 1singularאֹמַרGe
- lamb (semantic_range)
22;1 Samuel 5:26;1 Samuel 15:22;1 Samuel 29:19), with suffixאֵלַי,אֵלֶיךָ,אֵלַיִךְ, etc.אֵלֵינוּ,אֲלֵיכֶם& (5 t.)אֲלֵכֶם,אֲלֵיהֶם&אֲלֵהֶם(both very often); onceאֵלֵימוֺPsalm 2:5,אֲלֵיהֶן, onceאֲלֵהֶןE 22;1 Samuel 5:26;1 Samuel 15:22;1 Samuel 29:19), with suffixאֵלַי,אֵלֶיךָ,אֵלַיִךְ, etc.אֵלֵינוּ,אֲלֵיכֶם& (5 t.)אֲלֵכֶם,אֲלֵיהֶם&אֲלֵהֶם(both very often); onceאֵלֵימוֺPsalm 2:5,אֲלֵיהֶן, onceאֲלֵהֶןE
- these (semantic_range)
33+; constructאֵשֶׁתGenesis 11:29+ (apparently absoluteDeuteronomy 21:11;1 Samuel 28:7;Psalm 58:9but compare Bö§ 728Ges§ 130. 5); suffixאִשְׁתִּיGenesis 20:11+;אִשְׁתְּךָGenesis 12:18+ (אֶשְׁתְּךָPsal 33+; constructאֵשֶׁתGenesis 11:29+ (apparently absoluteDeuteronomy 21:11;1 Samuel 28:7;Psalm 58:9but compare Bö§ 728Ges§ 130. 5); suffixאִשְׁתִּיGenesis 20:11+;אִשְׁתְּךָGenesis 12:18+ (אֶשְׁתְּךָPsal
- an offering made by fire (semantic_range)
Genesis 40:16* (*with pronoun, as rather often) Ialsoin my dream,Numbers 16:14;Deuteronomy 2:11*;Deuteronomy 2:20*2 Samuel 20:14(see Dr)2 Kings 2:14*Esther 5:12; more frequently in poetry, especially Genesis 40:16* (*with pronoun, as rather often) Ialsoin my dream,Numbers 16:14;Deuteronomy 2:11*;Deuteronomy 2:20*2 Samuel 20:14(see Dr)2 Kings 2:14*Esther 5:12; more frequently in poetry, especially
Phoenicianכ. Probably from the same demonstrative basis found inhere, and in certain pronouns, as Aramaicדֵּךְthis(WSG 110 f.); perhaps also ultimately akin withthat, in order that, andthen, enclitic, Phoenicianכ. Probably from the same demonstrative basis found inhere, and in certain pronouns, as Aramaicדֵּךְthis(WSG 110 f.); perhaps also ultimately akin withthat, in order that, andthen, enclitic,
- for (semantic_range)
- when (semantic_range)
- when (semantic_range)
1+, etc.;ImperfectיאֹמַרGenesis 31:8+;וַיּאֹ֫מֶרGenesis 1:3+;וַיּאֹמַ֑רGenesis 14:19+; in Job alwaysוַיּאֹ֑מַרJob 3:2+; 3 feminine singularתּאֹמַרGenesis 21:12+;תּאֹמֵר֑Proverbs 1:21; 1singularאֹמַרGe 1+, etc.;ImperfectיאֹמַרGenesis 31:8+;וַיּאֹ֫מֶרGenesis 1:3+;וַיּאֹמַ֑רGenesis 14:19+; in Job alwaysוַיּאֹ֑מַרJob 3:2+; 3 feminine singularתּאֹמַרGenesis 21:12+;תּאֹמֵר֑Proverbs 1:21; 1singularאֹמַרGe
- lamb (semantic_range)
33; on number of occurrences ofאֵל,אֱלוֺהַּ,אֱלֹהִיםcompare also Nesl. c,)1pluralin number.a.rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power 33; on number of occurrences ofאֵל,אֱלוֺהַּ,אֱלֹהִיםcompare also Nesl. c,)1pluralin number.a.rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
- divine ones (semantic_range)
- angels (semantic_range)
- gods (semantic_range)
11) {lo}; a primitive particle; not (the simple or abs. Negation); by implication, no; often used with other particles (as follows) -- X before, + or else, ere, + except, ig(-norant), much, less, nay, 11) {lo}; a primitive particle; not (the simple or abs. Negation); by implication, no; often used with other particles (as follows) -- X before, + or else, ere, + except, ig(-norant), much, less, nay,
28+;אָֽכְלָהNumbers 21:28+; etc.ImperfectיאֹבַלGenesis 49:27+;וַיּאֹ֫כַלGenesis 25:34+;וַיּאֹכַ֑לGenesis 3:6+;יאֹכֵ֑לLeviticus 21:22+;אֹכַלGenesis 24:33+;וָָֽאֹכַ֫לGenesis 27:33;וְאֹכֵ֑לIsaiah 44:19;ו 28+;אָֽכְלָהNumbers 21:28+; etc.ImperfectיאֹבַלGenesis 49:27+;וַיּאֹ֫כַלGenesis 25:34+;וַיּאֹכַ֑לGenesis 3:6+;יאֹכֵ֑לLeviticus 21:22+;אֹכַלGenesis 24:33+;וָָֽאֹכַ֫לGenesis 27:33;וְאֹכֵ֑לIsaiah 44:19;ו
- eat (semantic_range)
- devour (semantic_range)
8 Kt.),noun masculinethe whole, all(Moabite, Phoenician,id.; Aramaicכּוֺל,; Arabic; Sabeanכל, compare DHMEpigr. Denk. 36-38; EthiopicAssyriankullatu) — absoluteכֹּל, constructכֹּלGenesis 2:5,16,20 #NA 8 Kt.),noun masculinethe whole, all(Moabite, Phoenician,id.; Aramaicכּוֺל,; Arabic; Sabeanכל, compare DHMEpigr. Denk. 36-38; EthiopicAssyriankullatu) — absoluteכֹּל, constructכֹּלGenesis 2:5,16,20 #NA
9tree, trees, wood; —׳עabsoluteGenesis 3:3+, constructGenesis 3:24+,עֵץֿGenesis 2:16+; suffixֵעצְךָDeuteronomy 28:42, etc.; pluralעֵצִיםJudges 9:8+, constructעֲצֵיIsaiah 7:2+, suffixעֵצֶיךָDeuteronom 9tree, trees, wood; —׳עabsoluteGenesis 3:3+, constructGenesis 3:24+,עֵץֿGenesis 2:16+; suffixֵעצְךָDeuteronomy 28:42, etc.; pluralעֵצִיםJudges 9:8+, constructעֲצֵיIsaiah 7:2+, suffixעֵצֶיךָDeuteronom
12& (Genesis 2:15)feminineenclosure, garden(Late Hebrewid.,גַּנָּהArabic, EthiopicAssyrianginûCOTGloss, alsogannatuDlPr 84; Aramaicגִּנָּא,גִּנְתָּא,; Phoenicianפר אגנן אם צץ[צ] CISi, 165, 11 & p. 232 12& (Genesis 2:15)feminineenclosure, garden(Late Hebrewid.,גַּנָּהArabic, EthiopicAssyrianginûCOTGloss, alsogannatuDlPr 84; Aramaicגִּנָּא,גִּנְתָּא,; Phoenicianפר אגנן אם צץ[צ] CISi, 165, 11 & p. 232
Interlinear data not available for this verse yet.
Commentary
Matthew Henry Concise
Summary
Satan assaulted our first parents, to draw them to sin, and the temptation proved fatal to them. The tempter was the devil, in the shape and likeness of a serpent.
Reflection
And still the devil draws people into his interest, by suggesting to them hard thoughts of God, and false hopes of advantage by sin. Let us, therefore, always think well
of 85
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Satan assaulted our first parents, to draw them to sin, and the temptation proved fatal to them. The tempter was the devil, in the shape and likeness of a serpent. Satan's plan was to draw our first parents to sin, and so to separate between them and their God. Thus the devil was from the beginning a murderer, and the great mischief maker. The person tempted was the woman: it was Satan's policy to enter into talk with her when she was alone. There are many temptations to which being alone gives great advantage; but
the communion of saints tends very much to their strength and safety. Satan took advantage by finding her near the forbidden tree. They that would not eat the forbidden fruit, must not come near the forbidden tree. Satan tempted Eve, that by her he might tempt Adam. It is his policy to send temptations by hands we do not suspect, and by those that have most influence upon us. Satan questioned whether it were a sin or not, to eat of this tree. He did not disclose his design at first, but he put a question which seemed innocent. Those who would be safe, need to be shy of talking with the tempter. He quoted the command wrong. He spoke in a taunting way. The devil, as he is a liar, so he is a scoffer from the beginning; and scoffers are his children. It is the craft of Satan to speak of the Divine law as uncertain or unreasonable, and so to draw people to sin; it is our wisdom to keep up a firm belief of God's command, and a high respect for it. Has God said, Ye shall not lie, nor take his name in vain, nor be drunk, &c.? Yes, | am sure he has, and it is well said; and by his grace | will abide by it. It was Eve's weakness to enter into this talk with the serpent: she might have perceived by his question, that he had no good design, and should therefore have started back. Satan teaches men first to doubt, and then to deny. He promises advantage from their eating this fruit. He aims to make them discontented with their present state, as if it were not so good as it might be, and should be. No condition will of itself bring content, unless the mind be brought to it. He tempts them to seek preferment, as if they were fit to be gods. Satan ruined himself by desiring to be like the Most High, therefore he sought to infect our first parents with the same desire, that he might ruin them too. And still the devil draws people into his interest, by suggesting to them hard thoughts of God, and false hopes of advantage by sin. Let us, therefore, always think well of 85