Exodus 15:21 — Word Study
WLCוַתַּ֥עַן לָהֶ֖ם מִרְיָ֑ם שִׁ֤ירוּ לַֽיהוָה֙ כִּֽי־ גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹכְב֖וֹ רָמָ֥ה בַיָּֽם׃ ס
BSAAnd MiriamMiryâm [the rebellious one, sister of Moses] sang backʻânâh▸ Singshîyr [to make music, praise] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] forkîy ◂He is highly exaltedgâʼâh [risen up, triumphant, risen up, majestic] the horseçûwç [chariot horse] and riderrâkab [one who rides, controls] He has thrownrâmâh■ [ramah, cast, overthrown] into the seayâm [large body of water]
| Greek | English | Parsing |
|---|---|---|
| וַתַּ֥עַן | and she sang | Verb, Qal, sequential imperfect third person feminine singular |
| לָהֶ֖ם | to them | Preposition, suffix |
| מִרְיָ֑ם | Miriam | Noun proper feminine |
| שִׁ֤ירוּ | sing | Verb, Qal, imperative second person masculine plural |
| לַֽיהוָה֙ | to Yahweh | Preposition, noun proper |
| כִּֽי־ | for | Particle |
| גָאֹ֣ה | certainly | Verb, Qal, infinitive absolute |
| גָּאָ֔ה | he is exalted | Verb, Qal, perfect third person masculine singular |
| ס֥וּס | horse | Noun common, masculine singular absolute |
| וְרֹכְב֖וֹ | and rider its | Conjunction, verb qal participle (active) masculine singular common, suffix |
| רָמָ֥ה | he has thrown | Verb, Qal, perfect third person masculine singular |
| בַיָּֽם׃ ס | in the sea | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Miriam sang back to them: “Sing to the LORD, for He is highly exalted; the horse and rider He has thrown into the sea.” |
| KJV | And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. |
| ASV | And Miriam answered them, Sing ye to Jehovah, for he hath triumphed gloriously; The horse and his rider hath he thrown into the sea. |
| YLT | and Miriam answereth to them: — 'Sing ye to Jehovah, For Triumphing He hath triumphed; The horse and its rider He hath thrown into the sea!' |
| WEB | Miriam answered them, “Sing to Yahweh, for he has triumphed gloriously. He has thrown the horse and his rider into the sea.” |
| BBE | And Miriam, answering, said, Make a song to the Lord, for he is lifted up in glory; the horse and the horseman he has sent into the sea. |
Where they part company is in the rendering of עָנָה — see How Translations Differ.
The main clause introduces Miriam's action, with subordinate clauses explaining the command and the reason for singing, creating a clear structure of praise.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִרְיָם
verbעָנָה
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 — Exodus 15:21
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 Song of Miriamgenerated
Exodus 15:21 describes Miriam's response to the miraculous deliverance of the Israelites from Egypt. After crossing the Red Sea, she leads the women in a joyful song of praise to the LORD, celebrating His power and victory over their enemies. This moment of worship emphasizes the importance of remembering God's acts of salvation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 18:7 | And as the women danced, they sang out: “Saul has slain his thousands, and David his tens of thousands.” |
| 2 | 2 Chronicles 5:13 | The trumpeters and singers joined together to praise and thank the LORD with one voice. They lifted up their voices, accompanied by trumpets, cymbals, and musical instruments, in praise to the LORD: “For He is good; His loving devotion endures forever.” And the temple, the house of the LORD, was filled with a cloud |
| 3 | Psalm 24:7–10 | Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter! |
| 4 | Psalm 134:1–3 | Come, bless the LORD, all you servants of the LORD who serve by night in the house of the LORD! |
| 5 | Exodus 15:1 | Then Moses and the Israelites sang this song to the LORD: “I will sing to the LORD, for He is highly exalted. The horse and rider He has thrown into the sea. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עָנָה, va.Ta.'angenerated
The verb עָנָה (*anah*) is a Qal imperfect form meaning 'to sing' or 'to answer.' It conveys both the act of singing and the idea of responding. In this context, Miriam is not only singing but also responding to the miraculous event of the Red Sea crossing.
This word appears frequently in the Hebrew Bible, often in contexts of praise or response to God. The lexicons highlight its dual nature, indicating that it can imply both verbal responses and musical expression, making it fitting for Miriam's song.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses sang back for עָנָה, while the KJV and ASV use answered, emphasizing the responsive nature of Miriam's action.
Sentence Structuregenerated
The main verb עָנָה governs the sentence, with a subject מִרְיָם and a direct command to שִׁירוּ. The structure highlights Miriam's leadership in calling others to praise God, with additional phrases describing God's actions.
The Hebrew word order places emphasis on the act of singing, with the subject and verb clearly delineated, showing Miriam's active role in the worship.
Septuagint Backgroundgenerated
The Septuagint translates עָנָה as ἐχῆρξεν, which carries the meaning of beginning or initiating, suggesting that Miriam's song marks the start of a communal response to God's deliverance.
This choice of word indicates a focus on the act of leading in song, aligning with the celebratory nature of the moment.
In plain words — the whole versegenerated
Exodus 15:21 shows Miriam singing to the people after they crossed the Red Sea. She calls them to praise the LORD for His victory over the Egyptians, celebrating God's power and salvation.
Frequently Asked Questionsgenerated
Miriam's song celebrates God's victory over the Egyptians and His deliverance of the Israelites from slavery.
Miriam is significant as a leader among the Israelites, encouraging the women to join in praise and worship after a miraculous event.
The name 'Miriam' is associated with rebellion, reflecting her strong character and leadership role in the narrative.
This verse connects to other songs of praise in the Bible, such as the Song of Deborah in Judges 5, highlighting the tradition of singing in response to God's acts.
Reflection Questionsgenerated
- How do I respond in praise to God's acts in my life?
- What role does music play in my worship and expression of faith?
- In what ways can I lead others in worship, like Miriam?
- How can I remember and celebrate God's deliverance in my own life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 15:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Miriam answered them,.... The men, for the word is masculine; that is, repeated, and sung the same song word for word after them, as they had done, of which a specimen is given by reciting the
Read John Gill on Exodus 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
Read Robert Jamieson on Exodus 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMiriam addressed either, 1. The women, last spoken of, and then it is an enallage of the gender. Or, 2. The men spoken of before. They sung by turns, or by parts, either the same words being repeated, or some other words of a like nature added. See .
Read Matthew Poole on Exodus 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 15:21 And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.Ver. 21. Sing ye to the Lord.] This seems to have been the burden of the song: as Psalms 134:1.
Read John Trapp on Exodus 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Miriam answered them.—Miriam and her maidens at the close of each portion of the “Song”—i.e., at the end of Exo 15:5; Exodus 15:10; Exodus 15:12; Exodus 15:18—sang the refrain which is here given—a refrain very slightly altered from the opening verse of the “Song” itself, marking, no doubt, the time with their timbrels, and moving gracefully through a stately and solemn dance.
Read Charles John Ellicott on Exodus 15 →CambridgeThe Cambridge Bible for Schools and Colleges21. answered] The word means (note the ì), answered antiphonally in song, even if,—as some think, connecting it with the Arab. ghanâ (Lex. 777a),—it does not mean simply sang (comp. Numbers 21:17 b; and esp. 1 Samuel 18:7; 1 Samuel 21:11; 1 Samuel 24:5 [where the same word is rendered, ‘sing one to another’]). them] The pron. is masc., so the reference might seem to be to the men (v. 1a), after they had sung v. 1b. But this antecedent is rather remote: and as in the 2nd and 3rd plur. the masc. form is often used with reference to women (G.-K. § 135o), it is probably better (with Bä.) to suppose the women in v. 20b to be referred to; cf. 1 Samuel 18:7.
Read Cambridge on Exodus 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Miriam answered — That is, she led in these words the chorus or refrain. See on Exodus 15:1. Here closes the first division of the Book of Exodus.
Read Daniel Denison Whedon on Exodus 15 →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 Miriam sang back to them: “Sing to the LORD, for He is highly exalted; the horse and rider He has thrown into the sea.”
Miriam answered them, “Sing to Yahweh, for he has triumphed gloriously. He has thrown the horse and his rider into the sea.”
And Miriam sang back to them: “Sing to the LORD, for He is highly exalted; the horse and rider He has thrown into the sea.”
Miriam sang in response to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.”
Tyndale line
And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
And Miriam answered them, Sing ye to Jehovah, for he hath triumphed gloriously; The horse and his rider hath he thrown into the sea.
And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; The horse and his rider hath he thrown into the sea.
And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
And Miriam answered the men, Sing yee vnto the Lord: for he hath triumphed gloriously: the horse and his rider hath hee ouerthrowen in the Sea.
Strictly literal
And Miriam answered them, Sing to Jehovah, for he is highly exalted: The horse and his rider hath he thrown into the sea.
and Miriam answereth to them: — 'Sing ye to Jehovah, For Triumphing He hath triumphed; The horse and its rider He hath thrown into the sea!'
and Miriam answers to them: “Sing to YHWH, || For triumphing He has triumphed; The horse and its rider He has thrown into the sea!”
And Miriam began her song to them, Sing ye to the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.
Miriam sang to them: “Sing to Yahweh, for he has triumphed gloriously. The horse and his rider he has thrown into the sea.”
From the Latin
And she began the song to them, saying: Let us sing to the Lord, for he is gloriously magnified, the horse and his rider he hath thrown into the sea.
Simplified
Miriam sang to them: “Sing to the Lord, for he is supreme! He has thrown the horses and their riders into the sea.”
And Miriam, answering, said, Make a song to the Lord, for he is lifted up in glory; the horse and the horseman he has sent into the sea.
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 align closely, with 10 of the 12 words matching. The Samaritan Pentateuch differs in two words, using גוי (people) and גאה (be high), which shifts the focus slightly from the original text.
וַתַּ֥עַן לָהֶ֖ם מִרְיָ֑ם שִׁ֤ירוּ לַֽיהוָה֙ כִּֽי־ גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹכְב֖וֹ רָמָ֥ה בַיָּֽם׃ ס
10 of the 12 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.
ותען להם מרים שׁירו ליהוה כי גוי גאה סוס ורכבו רמה בים
2 words differ from the Masoretic Text: גוי (people), גאה (be high)
ותען ל׳הם מרים שירו ליהוה [כי] [גאה] [גאה] [סוס] [ורכב׳ו]
10 words of the verse are on this fragment — 1 partly restored, 5 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 Exodus 15:21
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 עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
מִרְיָם (Miryam) refers to two women in the Old Testament: the elder sister of Moses and Aaron, and a possible Judahite mentioned in 1 Chronicles. The name is associated with the meaning 'rebellion.' The entries indicate some uncertainty regarding the lineage of the Judahite Miriam, with differing views on her parentage.
מִרְיָם n.pr.f. et m.
f. sister of Moses Aaron
m. (prob.) a Judahite
base
H4813 מִרְיָם . f. sister of Moses Aaron
. m. (prob.) a Judahite
4813 Miryam meer-yawm'
from 4805; rebelliously; Mirjam, the name of two
Israelitesses:--Miriam.
see HEBREW for 04805
מִרְיָם (mir.yam) — Miriam.
A woman of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.15.20;
daughter of: Amram (H6019) and Jochebed (H3115);
sister of: Moses (H4872) and Aaron (H0175)
§ Miriam = "rebellion"
1) elder sister of Moses and Aaron
2) a woman of Judah
מִרְיָם (mir.yam) — Miriam.
A woman of the tribe of Judah(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.17;
daughter of: Mered (H4778)(?) and Bithiah (H1332);
sister of: Shammai (H8060I) and Ishbah (H3431);
half-sister of: Jered (H3382H)(?), Heber (H2268I)(?) and Jekuthiel (H3354)(?)
§ Miriam = "rebellion"
1) elder sister of Moses and Aaron
2) a woman of Judah
N-proper — Noun proper feminineHNpf
mir'-i-am (miryam; Septuagint and the New Testament Mariam; English Versions of the Bible of the New Testament "Mary"):
(1) Daughter of Amram and Jochebed, and sister of Aaron and Moses. It is probable that it was she who watched the ark of bulrushes in which the child Moses was laid (Ex 2:4). She associated herself with her brothers in the exodus, is called "the prophetess," and led the choir of maidens who sang the triumph-song after the crossing of the Red Sea (Ex 15:20 f). Along with Aaron, she opposed Moses at Hazeroth (Nu 12:1-5). She was smitten with leprosy in punishment, but on Aaron's intercession was pardoned and healed (Nu 12:10-15). She died and was buried at…
Miriam
Their rebellion. (1.) The sister of Moses and Aaron (Ex. 2:4-10; 1 Chr. 6:3). Her name is prominent in the history of the Exodus. She is called “the prophetess” (Ex. 15:20). She took the lead in the song of triumph after the passage of the Red Sea. She died at Kadesh during the second encampment at that place, toward the close of the wanderings in the wilderness, and was buried there (Num. 20:1). (See AARON; MOSES.)
(2.) 1 Chr. 4:17, one of the descendants of Judah.
(rebellion), the sister of Moses, was the eldest of that sacred family; and she first appears, probably as a young girl, watching her infant brother’s cradle in the Nile, (Exodus 2:4) and suggesting her mother as a nurse. ver. 7. After the crossing of the Red Sea "Miriam the prophetess" is her acknowledged title. ch. (Exodus 15:20) The prophetic power showed itself in her under the same form as that which it assumed in the days of Samuel and David, --poetry, accompanied with music and processions. ch. (Exodus 15:1-19) She took the lead, with Aaron, in the complaint against Moses for his marriage with a Cushite, (Numbers 12:1,2) and for this was attacked with leprosy. This…
The sister of Moses and Aaron, probably the one who watched over Moses in the ark of bulrushes, Ex 2:4,5 Nu 26 59 Mic 6 4. As a prophetess, she led the women of Israel in their song of worship and thanksgiving to God on the drowning of the Egyptians, Ex 15:20,21. Her jealous murmurs against Moses and his Cushite wife were punished by a temporary leprosy, Nu 12:1-16 De 24:9; but she was forgiven and restored, and near the close of the wandering of Israel, died at Kadwshbarnea, Nu 20:1.
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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)
Prep | N-proper — Preposition · noun properHR/Npt
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
גָּאָה (ga'ah) is a Hebrew verb meaning to rise up, grow up, or be exalted. It encompasses a range of meanings including physical elevation, such as waters rising or plants growing, as well as figurative exaltation or triumph. The entries consistently emphasize its root meaning of mounting up and being majestic.
גָּאָה vb. rise up
rise up, of waters
grow up, of plants
be lifted up, exalted
base
H1342 גָּאָה rise up . rise up, of waters
. grow up, of plants
. be lifted up, exalted
1342 ga'ah gaw-aw'
a primitive root; to mount up; hence, in general, to rise,
(figuratively) be majestic:--gloriously, grow up, increase, be
risen, triumph.
גָּאָה (ga.ah) — to rise up.
1) to rise up, grow up, be exalted in triumph
1a) (Qal)
1a1) to rise up
1a2) to grow up
1a3) to be lifted up, be raised up, be exalted
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
גָּאָה (ga'ah) is a Hebrew verb meaning to rise up, grow up, or be exalted. It encompasses a range of meanings including physical elevation, such as waters rising or plants growing, as well as figurative exaltation or triumph. The entries consistently emphasize its root meaning of mounting up and being majestic.
גָּאָה vb. rise up
rise up, of waters
grow up, of plants
be lifted up, exalted
base
H1342 גָּאָה rise up . rise up, of waters
. grow up, of plants
. be lifted up, exalted
1342 ga'ah gaw-aw'
a primitive root; to mount up; hence, in general, to rise,
(figuratively) be majestic:--gloriously, grow up, increase, be
risen, triumph.
גָּאָה (ga.ah) — to rise up.
1) to rise up, grow up, be exalted in triumph
1a) (Qal)
1a1) to rise up
1a2) to grow up
1a3) to be lifted up, be raised up, be exalted
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
סוּס (sus) refers to both a 'swallow' and a 'horse,' derived from a root meaning to skip or leap. The word captures the swift nature of both the bird and the animal, often associated with chariot horses in the context of the Old Testament. There is a note in the entries about a comparison with another Hebrew word, but no significant disagreement among the lexicons.
סוּס n.[m.] swallow or swift
base
סוּס 138 n.m. horse
base
H5483a סוּס swallow or swift H5483b סוּס horse
5483 cuwc soos
or cuc {soos}; from an unused root meaning to skip (properly,
for joy); a horse (as leaping); also a swallow (from its rapid
flight):--crane, horse((-back, -hoof)). Compare 6571.
see HEBREW for 06571
סוּס (sus) — swallow.
swallow, swift
סוּס (sus) — Horse (Gate).
This name means horse
סוּס (sus) — horse.
1) horse
1a) chariot horses
N-ms — Noun common · masculine singular absoluteHNcmsa
hors:
1. Names:
The common names are (1) cuc, and
(2) hippos.
(3) The word parash, "horseman," occurs often, and in several cases is translated "horse" or "warhorse" (Isa 28:28; Eze 27:14; Joe 2:4 the Revised Version, margin); also in 2Sa 16, where the "horsemen" of English Versions of the Bible is ba`ale ha-parashim, "owners of horses"; compare Arabic faris, "horseman," and faras, "horse".
(4) The feminine form cucah, occurs in So 1:9, and is rendered as follows: Septuagint he hippos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) equitatum; the King James Version "company of horses," the Revised Version (British and American) "steed." It is not clear why English Versions of the…
Horse
Always referred to in the Bible in connection with warlike operations, except Isa. 28:28. The war-horse is described Job 39:19-25. For a long period after their settlement in Canaan the Israelites made no use of horses, according to the prohibition, Deut. 17:16. David was the first to form a force of cavalry (2 Sam. 8:4). But Solomon, from his connection with Egypt, greatly multiplied their number (1 Kings 4:26; 10:26, 29). After this, horses were freely used in Israel (1 Kings 22:4; 2 Kings 3:7; 9:21, 33…
The most striking feature in the biblical notices of the horse is the exclusive application of it to warlike operations; in no instance is that useful animal employed for the purposes of ordinary locomotion or agriculture, if we except (Isaiah 28:28) The animated description of the horse in (Job 39:19-25) applies solely to the war-horse. The Hebrews in the patriarchal age, as a pastoral race, did not stand in need of the services Of the horse, and for a long period after their settlement in Canaan they dispensed with it, partly in consequence of the hilly nature of the country, which only admitted of the use of chariots in certain localities, (Judges 1:19) and partly in consequence to the prohibition in (17:16) which would be held to apply at all periods. David first established…
רָכַב (rakab) is a Hebrew verb meaning to ride, mount, or sit upon something, typically an animal or vehicle. It can also imply causing someone or something to ride or draw, as in plowing. The entries highlight its use in various forms, including a participle for 'rider' and figurative expressions.
רָכַב vb. mount and ride, ride
Qal
mount, mount and sit or ride
ride, be riding
pt., as subst., rider
Hiph.
cause to (mount and) ride
cause to draw (plough, etc.)
fig. cause hand to ride upon (grasp) bow
base
H7392 רָכַב mount and ride, ride .. mount, mount and sit or ride
. ride, be riding
. pt., as subst., rider
. . cause to (mount and) ride
. cause to draw (plough, etc.)
. fig. cause hand to ride upon (grasp) bow
7392 rakab raw-kab'
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to
despatch:--bring (on (horse-)back), carry, get (oneself) up,
on (horse-)back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
רָכַב (ra.khav) — to ride.
1) to mount and ride, ride
1a) (Qal)
1a1) to mount, mount and sit or ride
1a2) to ride, be riding
1a3) rider (subst)
1b) (Hiphil)
1b1) to cause to ride, cause to (mount and) ride
1b2) to cause to draw (plough, etc)
1b3) to cause to ride upon (fig)
Conj | V-Qal | Suff — Conjunction · verb qal participle (active) masculine singular common · suffixHC/Vqrmsc/Sp3ms
רָמָה (ramah) is a Hebrew verb meaning to cast or shoot, particularly in the context of throwing or using a bow. It also conveys the idea of deception, such as beguiling or betraying someone. The entries highlight its use in both literal and figurative senses, with no significant disagreement among the lexicons.
רָמָה vb. cast, shoot
base
[רָמָה] vb. Pi. beguile, deal treacherously with
base
H7411a רָמָה cast, shoot H7411b רָמָה Pi. beguile, deal treacherously with
7411 ramah raw-maw'
a primitive root; to hurl; specifically, to shoot;
figuratively, to delude or betray (as if causing to
fall):--beguile, betray, (bow-)man, carry, deceive, throw.
רָמָה (ra.mah) — to shoot.
1) to cast, shoot, hurl
1a) (Qal)
1a1) to throw
1a2) bow-shooters, bowmen (participle)
1b) (Piel) to throw down
Aramaic equivalent: re.mah (רְמָא "to cast" H7412)
רָמָה (ra.mah) — to deceive.
1) to beguile, deceive, mislead, deal treacherously
1a) (Piel)
1a1) to beguile, deceive, mislead, trick
1a2) to deal treacherously with, betray
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
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