Deuteronomy 8:15 — Word Study
WLCהַמּוֹלִ֨יכֲךָ֜ בַּמִּדְבָּ֣ר׀ הַגָּדֹ֣ל וְהַנּוֹרָ֗א נָחָ֤שׁ׀ שָׂרָף֙ וְעַקְרָ֔ב וְצִמָּא֖וֹן אֲשֶׁ֣ר אֵֽין־ מָ֑יִם הַמּוֹצִ֤יא לְךָ֙ מַ֔יִם מִצּ֖וּר הַֽחַלָּמִֽישׁ׃
BSAyou through the vastgâdôwl [immense, great] and terrifyingyârêʼ [fearful, dreadful] wildernessmidbâr [desert, open field] with its venomoussârâph [poisonous, fiery] snakesnâchâsh [serpents, burning serpents] and scorpionsʻaqrâb a thirstytsimmâʼôwn [parched, dry] and waterless [land]mayim [without water, barren, ground, earth] He broughtyâtsâʼ watermayim [liquid refreshment, source of life] from the rocktsûwr [boulder, hard stone] of flintchallâmîysh [hard, unchanging]
| Greek | English | Parsing |
|---|---|---|
| הַמּוֹלִ֨יכֲךָ֜ | who led you | Particle, verb hiphil participle (active) masculine singular common, suffix |
| בַּמִּדְבָּ֣ר׀ | in the wilderness | Preposition, noun common masculine singular absolute |
| הַגָּדֹ֣ל | great | Particle |
| וְהַנּוֹרָ֗א | and awesome | Conjunction, particle, verb niphal participle (active) masculine singular |
| נָחָ֤שׁ׀ | snake | Noun common, masculine singular absolute |
| שָׂרָף֙ | fiery | Noun common, masculine singular absolute |
| וְעַקְרָ֔ב | and scorpion | Conjunction, noun common masculine singular absolute |
| וְצִמָּא֖וֹן | and thirsty ground | Conjunction, noun common masculine singular absolute |
| אֲשֶׁ֣ר | where | Particle |
| אֵֽין־ | there not | Noun common, masculine singular construct |
| מָ֑יִם | [was] water | Noun common, masculine plural absolute |
| הַמּוֹצִ֤יא | who brought forth | Particle, verb hiphil participle (active) masculine singular |
| לְךָ֙ | for you | Preposition, suffix |
| מַ֔יִם | water | Noun common, masculine plural absolute |
| מִצּ֖וּר | from [the] rock of | Preposition, noun common masculine singular construct |
| הַֽחַלָּמִֽישׁ׃ | flint | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He led you through the vast and terrifying wilderness with its venomous snakes and scorpions, a thirsty and waterless land. He brought you water from the rock of flint. |
| KJV | Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; |
| ASV | who led thee through the great and terrible wilderness, wherein were fiery serpents and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint; |
| YLT | who is causing thee to go in the great and the terrible wilderness — burning serpent, and scorpion, and thirst — where there is no water; who is bringing out to thee waters from the flinty rock; |
| WEB | who led you through the great and terrible wilderness, with venomous snakes and scorpions, and thirsty ground where there was no water; who poured water for you out of the rock of flint; |
| BBE | Who was your guide through that great and cruel waste, where there were poison-snakes and scorpions and a dry land without water; who made water come out of the hard rock for you; |
Where they part company is in the description of the wilderness — see How Translations Differ.
The sentence contains two main clauses, each describing God's actions, with a prepositional phrase providing details about the wilderness.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
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 — Deuteronomy 8:15
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 — Moses Reminds the Israelitesgenerated
Deuteronomy 8:15 is a part of Moses' speech to the Israelites, where he recalls their journey through the wilderness after leaving Egypt. He emphasizes God's guidance and provision during their travels in a harsh environment, reminding them of the challenges they faced and how God sustained them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 1:19 | And just as the LORD our God had commanded us, we set out from Horeb and went toward the hill country of the Amorites, through all the vast and terrifying wilderness you have seen. When we reached Kadesh-barnea, |
| 2 | Psalm 136:16 | He led His people through the wilderness. His loving devotion endures forever. |
| 3 | Isaiah 63:12–14 | who sent His glorious arm to lead them by the right hand of Moses, who divided the waters before them to gain for Himself everlasting renown, |
| 4 | Jeremiah 2:6 | They did not ask, ‘Where is the LORD who brought us up from the land of Egypt, who led us through the wilderness, through a land of deserts and pits, a land of drought and darkness, a land where no one travels and no one lives?’ |
| 5 | Numbers 21:6 | So the LORD sent venomous snakes among the people, and many of the Israelites were bitten and died. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הַמּוֹלִ֨יכֲךָ֜, ha.mo.Li.kha.khagenerated
The word הַמּוֹלִיךְ (hamolik) is a hiphil participle meaning 'who led.' It is derived from the root הָלַךְ (halak), which means 'to go' or 'to walk.' This word highlights God's active role in guiding the Israelites through the wilderness, emphasizing both physical and spiritual leadership.
The parsing indicates that it is masculine singular, referring specifically to God as the subject who leads. This term conveys a sense of direction and purpose, illustrating how God actively guided His people through a challenging landscape.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb הַמּוֹלִ֨יכֲךָ֜, who led, governs the entire verse, with two main clauses following it: the first describes the wilderness and its dangers, and the second details God's provision of water.
The structure emphasizes God's leadership and care, with the wilderness described as vast and terrifying, highlighting the challenges faced by the Israelites.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word הַמּוֹלִיךְ is rendered as ἤγαγεν (ēgagen), meaning 'led.' This choice reflects a straightforward translation of the Hebrew concept of guidance.
The term used in the Septuagint captures the essence of God's leadership, maintaining the focus on His active role in directing the Israelites through the wilderness.
In plain words — the whole versegenerated
Deuteronomy 8:15 describes how God led the Israelites through a vast and frightening wilderness filled with dangerous snakes and scorpions. In this dry land, God provided water from a rock, showing His care and provision.
Frequently Asked Questionsgenerated
The wilderness represents a place of challenge and testing, where the Israelites faced dangers and hardships, yet it was also the setting for God's provision.
This verse highlights God's faithfulness and ability to provide for His people even in the most difficult circumstances.
Water from the rock symbolizes God's sustenance and life-giving provision, demonstrating His power to meet the needs of His people.
Moses reminds the Israelites of their journey to instill gratitude and awareness of God's guidance and provision, encouraging them to remain faithful.
Reflection Questionsgenerated
- In what ways have I experienced God's guidance in my own life?
- How can I trust God when I face challenges similar to those in the wilderness?
- What does it mean for me to rely on God's provision in difficult times?
- How can I remember and share stories of God's faithfulness in my life?
The early church on this verse — how the Fathers read it
The oldest surviving comment on this verse comes from Richard Challoner, who discusses the symbolism of the serpent and its connection to thirst.
The Dipsas: A serpent whose bite causeth a violent thirst; from whence it has its name, for in Greek dipsa signifies thirst.Early Church Fathers on Deuteronomy 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 8:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho led thee through that great and terrible wilderness,.... The wilderness of Paran, which was great and large, reaching from Sinai to Kadesh, eleven days' journey, and terrible to the sight,
Read John Gill on Deuteronomy 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBeware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: Beware that thou forget not the Lord.
Read Robert Jamieson on Deuteronomy 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 8:15 Who led thee through that great and terrible wilderness, [wherein were] fiery serpents, and scorpions, and drought, where [there was] no water; who brought thee forth water out of the rock of flint;Ver. 15. Who led thee through, &c.] Good turns aggravate unkindnesses, and our offences are increased by our obligations.
Read John Trapp on Deuteronomy 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The rock of flint.—The rock in Horeb is called tsûr; the rock smitten in Kadesh, selagh. The first word conveys the idea of “hardness”; the other is rather a “cliff,” or “height,” and suggests the idea of inaccessibility. In Numbers 20:10, the words of Moses to the rebels, “Must we fetch you water out of this rock?” seem to help the distinction, whatever its purpose may be. On the associations of the word tsûr with flint, see Note on Joshua 5:2. The word challâmîsh, here used for flint, occurs in Deuteronomy 32:13, Job 28:9, Psalms 114:8 (an allusion to this passage), and Isaiah 1:7.
Read Charles John Ellicott on Deuteronomy 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Who led thee through that - terrible wilderness] See the account of their journeying in the notes, See Clarke on Exodus 16:1, c. Numbers 21:10-35, &c. Fiery serpents] Serpents whose bite occasioned a most violent inflammation, accompanied with an unquenchable thirst, and which terminated in death. See Clarke on Numbers 21:6.
Read AdamClarke on Deuteronomy 8 →CambridgeThe Cambridge Bible for Schools and Colleges15. great and terrible wilderness] Deuteronomy 1:19 : cp. Deuteronomy 7:21. fiery serpents and scorpions] The former, in the collective singular naḥ ?ash sarapḥ ?, are described in the plural in Numbers 21:6 E: cp. Isaiah 30:6 : the flying saraph. If saraph really means burning and is not a foreign word (for dragon or the like), it refers to the inflammation produced by the serpent’s bite. Scorpions is added characteristically by D. out of the rock of flint] Exodus 17:6 (E): Numbers 20:8; Numbers 20:11 (JE): in both cases only the rock. D’s characteristic rhetoric adds of flint. The word does not occur before D, and elsewhere only in Deuteronomy 32:13; Psalms 114:8; Job 28:9; Isaiah 50:7.
Read Cambridge on Deuteronomy 8 →Albert Barnes1798–1870Barnes' Notes on the BibleRender: “Who brought thee through that great and terrible wilderness, the fiery serpent and the scorpion, and the dry land where are no waters.” On the fiery serpents see Numbers 21:6 note.
Read Albert Barnes on Deuteronomy 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Who led thee — This passage is better rendered, “Who led thee through that great and terrible wilderness, poisonous serpents, and scorpions, and parched land, where were no waters.” Even in such
Read Daniel Denison Whedon on Deuteronomy 8 →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
He led you through the vast and terrifying wilderness with its venomous snakes and scorpions, a thirsty and waterless land. He brought you water from the rock of flint.
who led you through the great and terrible wilderness, with venomous snakes and scorpions, and thirsty ground where there was no water; who poured water for you out of the rock of flint;
He led you through the vast and terrifying wilderness with its venomous snakes and scorpions, a thirsty and waterless land. He brought you water from the rock of flint.
and who brought you through the great, fearful desert of venomous serpents and scorpions, an arid place with no water. He made water flow from a flint rock and
Tyndale line
Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;
who led thee through the great and terrible wilderness, wherein were fiery serpents and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;
who led thee through the great and terrible wilderness, wherein were fiery serpents and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;
Who led thee through that great and terrible wilderness, in which were fiery serpents, and scorpions, and drouth, where there was no water; who brought thee forth water out of the rock of flint;
Who was thy guide in the great and terrible wildernes (wherein were fierie serpents, and scorpions, and drought, where was no water, who brought forth water for thee out of ye rock of flint:
Strictly literal
who led thee through the great and terrible wilderness, [a wilderness of] fiery serpents, and scorpions, and drought, where there is no water; who brought thee forth water out of the rock of flint;
who is causing thee to go in the great and the terrible wilderness — burning serpent, and scorpion, and thirst — where there is no water; who is bringing out to thee waters from the flinty rock;
who is causing you to go in the great and the terrible wilderness [with] burning serpent, and scorpion, and thirst—where there is no water; who is bringing out waters to you from the flinty rock;
Who hath led thee through the great and terrible wilderness, wherein are snakes, poisonous serpents, and scorpions, and drought, where there is no water; who hath brought forth for thee water out of the flinty rock;
Do not forget him who led you through the great and terrifying wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water, who brought you water out of the rock of flint.
From the Latin
And was thy leader in the great and terrible wilderness, wherein there was the serpent burning with his breath, and the scorpion and the dipsas, and no waters at all: who brought forth streams out of the hardest rock,
Simplified
He guided you through the immense and terrifying desert with its poisonous snakes and scorpions—a dried up, waterless land. He brought water for you out of a flint rock.
Who was your guide through that great and cruel waste, where there were poison-snakes and scorpions and a dry land without water; who made water come out of the hard rock for you;
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 Septuagint, which matches all 16 words. The Samaritan Pentateuch differs in three words, using גדול (great), שרוף (burn), and מוצא (go out) instead. The Dead Sea Scrolls show some variations, with several words restored or supplied by an editor.
הַמּוֹלִ֨יכֲךָ֜ בַּמִּדְבָּ֣ר׀ הַגָּדֹ֣ל וְהַנּוֹרָ֗א נָחָ֤שׁ׀ שָׂרָף֙ וְעַקְרָ֔ב וְצִמָּא֖וֹן אֲשֶׁ֣ר אֵֽין־ מָ֑יִם הַמּוֹצִ֤יא לְךָ֙ מַ֔יִם מִצּ֖וּר הַֽחַלָּמִֽישׁ׃
16 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
המוליכך במדבר הגדול והנורא נחשׁ שׂרוף עקרב וצמאון אשׁר אין מים המוצא לך מים מצור החלמישׁ
3 words differ from the Masoretic Text: גדול (great), שׂרוף (burn), מוצא (go out)
[המוליכ׳ך] [במדבר] [הגדל] [והנורא] [נחש] [שרף] [ועקרב] [וצמאון] אשר [אין] [מים] [המוציא] [ל׳ך] [מים] [מצור] [החלמיש]
nothing on the leather here — 1 partly restored, 15 supplied entire by an editor.
[המוליכ׳ך] [במדבר] [הגדל] [והנורא] [נחש] [שרף] [ועקרב] [וצמאון] [אשר] אין מים המוצא ל׳ך [מים] [מצור] החלמיש
4 words on the leather — 1 partly restored, 11 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 8:15
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HTd/Vhrmsc/Sp2ms — Particle · verb hiphil participle (active) masculine singular common · suffixHTd/Vhrmsc/Sp2ms
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Art | Adj — ParticleHTd/Aamsa
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | Art | V-Niphal — Conjunction · particle · verb niphal participle (active) masculine singularHC/Td/VNrmsa
The Hebrew word נָחָשׁ (*nachash*) means 'serpent' or 'snake.' It can refer to a literal snake, a bronze image of a serpent, or even a mythological fleeing serpent. The word is derived from a root meaning to hiss, which relates to the sound snakes make.
נָחָשׁ n.m. serpent
serpent
bronze image of serpent
mythol. fleeing serpent
base
H5175 נָחָשׁ serpent
5175 nachash naw-khawsh'
from 5172; a snake (from its hiss):--serpent.
see HEBREW for 05172
נָחָשׁ (na.chash) — serpent.
1) serpent, snake
1a) serpent
1b) image (of serpent)
1c) fleeing serpent (mythological)
N-ms — Noun common · masculine singular absoluteHNcmsa
שָׂרָף (saraph) refers to a venomous serpent, often described as fiery due to its burning effect. It can also denote seraphim, majestic beings with six wings that serve God. The term is built from the root meaning 'burning' and is used in contexts relating to both poisonous serpents and symbolic creatures.
שָׂרָף n.m. a serpent, usu. venomous
base
[שָׂרָף] n.m. pl. שְׂרָפִים seraphim
base
H8314a שָׂרָף a serpent, usu. venomous H8314b שָׂרָף pl. שְׂרָפִים seraphim
8314 saraph saw-rawf'
from 8313; burning, i.e. (figuratively) poisonous (serpent);
specifically, a saraph or symbolical creature (from their
copper color):--fiery (serpent), seraph.
see HEBREW for 08313
שָׂרָף (sa.raph) — serpent.
1) serpent, fiery serpent
1a) poisonous serpent (fiery from burning effect of poison)
שָׂרָף (sa.raph) — Seraph.
Seraph, seraphim
1a) majestic beings with 6 wings, human hands or voices in attendance upon God
N-ms — Noun common · masculine singular absoluteHNcmsa
עַקְרָב (aqrab) means 'scorpion' in Hebrew. The entries suggest it may also figuratively refer to a scourge or knotted whip. Its derivation is uncertain, and it is consistently defined across the lexicons.
עַקְרָב n.m. scorpion
base
H6137 עַקְרָב scorpion
6137 `aqrab ak-rawb'
of uncertain derivation; a scorpion; figuratively, a scourge
or knotted whip:--scorpion.
עַקְרָב (aq.rav) — scorpion.
scorpion
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
skor'-pi-un (aqrabh; compare Arabic aqrab, "scorpion"; ma`aleh `aqrabbim, "the ascent of Akrabbim"; skorpios. Note that the Greek and Hebrew may be akin; compare, omitting the vowels, `krb and skrp): In De 8:15, we have, "who led thee through the great and terrible wilderness, wherein were fiery serpents (nachash saraph) and scorpions (`aqrabh)." Rehoboam (1Ki 12:11,14; 2Ch 10:11,14) says, "My father chastised you with whips, but I will chastise you with scorpions." Ezekiel is told to prophesy to the children of Israel (2:6), and "Be not afraid of them, neither be afraid of their words, though briers and thorns are with thee, and thou dost dwell among scorpions." "The ascent of Akrabbim," the north end of Wadi-ul-`Arabah…
(Heb. ’akrab), a well known venomous insect of hot climates, shaped much like a lobster. It is usually not more than two or three inches long, but in tropical climates is sometimes six inches in length. The wilderness of Sinai is especially alluded to as being inhabited by scorpions at the time of the exodus, and to this day these animals are common in the same district, as well as in some parts of Palestine. Scorpions are generally found in dry and in dark places, under stones and in ruins. They are carnivorous in the habits, and move along in a threatening attitude, with the tail elevated. The sting, which is situated at the end of the tail, has at its base a gland that secretes a poisonous fluid, which is discharged into the wound by two minute orifices at its extremity. In hot climates the sting often occasions much suffering, and sometimes alarming symptoms. The "scorpions" of (
Lu 10:19, one of the largest and most malignant of all the insect tribes. It somewhat resembles the lobster in its general appearance, but is much more hideous. Those found in Southern Europe seldom exceed two inches in length; but in tropical climates it is not uncommon thing to meet with them five or six times as long. They live upon other insects, but kill and devour their own species also. Maupertuis put about a hundred of them together in the same glass and in a few days there remained but fourteen, which had killed and devoured all the rest. He enclosed a female scorpion in a glass vessel, and she was seen to devour her young as fast as they were born. There was only one of the number that escaped the general destruction by taking refuge on the back of its parent; and this soon after revenged the cause of its brethren, by…
צִמָּאוֹן (tsimma'own) refers to thirsty or parched ground, often associated with dry and desert-like conditions. It is derived from the root word for thirst, indicating a lack of water. The term is used in contexts relating to drought and dry land.
צִמָּאוֹן n.[m.] thirsty ground
base
H6774 צִמָּאוֹן thirsty ground
6774 tsimma'own tsim-maw-one'
from 6771; a thirsty place, i.e. desert:--drought, dry
ground, thirsty land.
see HEBREW for 06771
צִמָּאוֹן (tsim.ma.on) — parched.
thirsty ground
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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
HTr — ParticleHTr
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine singularHTd/Vhrmsa
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
Prep | N-ms — Preposition · noun common masculine singular constructHR/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…
חַלָּמִישׁ (challamiysh) means flint or rock. It is likely derived from a root meaning hardness, indicating its tough nature. The entries consistently define it as flint, with no significant disagreement among the lexicons.
חַלָּמִישׁ n.m. flint
base
H2496 חַלָּמִישׁ flint
2496 challamiysh klal-law-meesh'
probably from 2492 (in the sense of hardness);
flint:--flint(-y), rock.
see HEBREW for 02492
חַלָּמִישׁ (chal.la.mish) — flint.
flint, rock
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
flint (challamish (De 8:15; 32:13; Job 28:9; Ps 114:8), tsor (Ex 4:25; Eze 3:9), tser (Isa 5:28), tsur (Job 22:24; Ps 89:43), tsurim (Jos 5:2 f); (= kechlex "pebble"), kochlax ( /APC 1Macc 10:73)):
The word challamish signifies a hard stone, though not certainly flint, and is used as a figure for hardness in Isa 50:7, "Therefore have I set my face like a…
Flint
Abounds in all the plains and valleys of the wilderness of the forty years’ wanderings. In Isa. 50:7 and Ezek. 3:9 the expressions, where the word is used, means that the “Messiah would be firm and resolute amidst all contempt and scorn which he would meet; that he had made up his mind to endure it, and would not shrink from any kind or degree of suffering which would be necessary to accomplish the great work in which he was engaged.” (Comp. Ezek. 3:8, 9.) The words “like a flint” are used with reference to the hoofs of horses (Isa. 5:28).
a well-known stone, a variety of quartz. It is extremely hard, and strikes fire. It was very abundant in and about Palestine.