Exodus 15:8 — Word Study
WLCוּבְר֤וּחַ אַפֶּ֙יךָ֙ נֶ֣עֶרְמוּ מַ֔יִם נִצְּב֥וּ כְמוֹ־ נֵ֖ד נֹזְלִ֑ים קָֽפְא֥וּ תְהֹמֹ֖ת בְּלֶב־ יָֽם׃
BSAAt the blastrûwach [by the spirit of Your anger, with the breath] of Your nostrilsʼaph [face, countenance] the watersmayim [liquid, source of refreshment] piled upʻâram△■ [were gathered, heaped together] likekᵉmôw a wallnêd [as a heap, upright] the currentsnâzal [flowing waters, floods] stood firmnâtsab■ [stood upright, were stationary] the depthstᵉhôwm [abyss, deep waters] congealedqâphâʼ■ [became thick, frozen] in the heartlêb [center, midst] of the seayâm [large body of water]
| Greek | English | Parsing |
|---|---|---|
| וּבְר֤וּחַ | and by [the] breath of | Conjunction, preposition, noun common feminine singular construct |
| אַפֶּ֙יךָ֙ | nostrils your | Noun common masculine dual construct, suffix |
| נֶ֣עֶרְמוּ | they were piled up | Verb, Niphal, perfect third person common plural |
| מַ֔יִם | [the] waters | Noun common, masculine plural absolute |
| נִצְּב֥וּ | they stood up | Verb, Niphal, perfect third person common plural |
| כְמוֹ־ | like | Preposition |
| נֵ֖ד | a heap | Noun common, masculine singular absolute |
| נֹזְלִ֑ים | streams | Verb, Qal, participle (active) masculine plural |
| קָֽפְא֥וּ | they congealed | Verb, Qal, perfect third person common plural |
| תְהֹמֹ֖ת | [the] deeps | Noun common, feminine plural absolute |
| בְּלֶב־ | in [the] heart of | Preposition, noun common masculine singular construct |
| יָֽם׃ | [the] sea | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At the blast of Your nostrils the waters piled up; like a wall the currents stood firm; the depths congealed in the heart of the sea. |
| KJV | And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. |
| ASV | And with the blast of thy nostrils the waters were piled up, The floods stood upright as a heap; The deeps were congealed in the heart of the sea. |
| YLT | And by the spirit of Thine anger Have waters been heaped together; Stood as a heap have flowings; Congealed have been depths In the heart of a sea. |
| WEB | With the blast of your nostrils, the waters were piled up. The floods stood upright as a heap. The deeps were congealed in the heart of the sea. |
| BBE | By your breath the waves were massed together, the flowing waters were lifted up like a pillar; the deep waters became solid in the heart of the sea. |
Where they part company is נֶ֣עֶרְמוּ — see How Translations Differ.
The main clause is followed by a simile and a participial phrase, illustrating the effects of God's command on the waters.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמַיִם
verbעָרַם
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 15:8
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 Mosesgenerated
Exodus 15:8 describes a miraculous event where God uses His breath to part the waters of the sea, allowing the Israelites to escape from the pursuing Egyptians. This moment is part of a larger celebration of God's deliverance and power, as seen in the surrounding verses, where Moses praises God for His might and the defeat of their enemies. The imagery of water and breath emphasizes God's control over creation and His ability to save His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:21 | Then Moses stretched out his hand over the sea, and all that night the LORD drove back the sea with a strong east wind that turned it into dry land. So the waters were divided, |
| 2 | 2 Samuel 22:16 | The channels of the sea appeared, and the foundations of the world were exposed at the rebuke of the LORD, at the blast of the breath of His nostrils. |
| 3 | Job 4:9 | By the breath of God they perish, and by the blast of His anger they are consumed. |
| 4 | Isaiah 11:4 | but with righteousness He will judge the poor, and with equity He will decide for the lowly of the earth. He will strike the earth with the rod of His mouth and slay the wicked with the breath of His lips. |
| 5 | Isaiah 37:7 | Behold, I will put a spirit in him so that he will hear a rumor and return to his own land, where I will cause him to fall by the sword.’” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — רוּחַ, u.ve.Ru.achgenerated
The word רוּחַ (ruach) means breath, wind, or spirit. It conveys the idea of God's powerful presence and influence, often associated with His anger or divine action. The parsing as a feminine singular noun indicates it is used here to describe the breath that commands the waters, emphasizing the force and authority behind it.
In this context, רוּחַ signifies not just any breath, but the breath of God that acts decisively in the world. It is a powerful image of how God's spirit can manipulate natural elements, demonstrating His sovereignty over creation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the blast of Your nostrils, a phrase echoed in the KJV and ASV.
Sentence Structuregenerated
The main verb נֶ֣עֶרְמוּ (they were piled up) governs the sentence, with several phrases describing the action. The structure emphasizes the relationship between God's breath and the resulting actions of the waters.
The sentence features a series of noun phrases and prepositional phrases that elaborate on the main action, illustrating how the waters respond to God's command. This layered structure highlights the dramatic effect of God's power.
Septuagint Backgroundgenerated
The Septuagint translates רוּחַ as πνεύματος, indicating a focus on the spirit or breath of God. This choice emphasizes the divine nature of the action and aligns with the broader theme of God's intervention.
The use of διέστη for נֶ֣עֶרְמוּ suggests a similar concept of gathering or piling up, reinforcing the imagery of the waters being held back by divine command.
In plain words — the whole versegenerated
Exodus 15:8 describes how God used His breath to part the waters of the sea, allowing the Israelites to escape from Egypt. The verse highlights God's power and control over nature, showing that even the deepest waters obey His command.
Frequently Asked Questionsgenerated
This phrase symbolizes God's powerful breath, suggesting His anger and authority over creation, which causes the waters to part.
The waters are depicted as being held back by God's command, illustrating His miraculous intervention to save the Israelites.
The standing firm of the currents emphasizes the stability and power of God's action, showcasing His ability to control the forces of nature.
This verse is part of the celebration of Israel's deliverance from Egypt, highlighting God's role as their savior and protector through miraculous acts.
Reflection Questionsgenerated
- How can I recognize God's power in my own life, similar to how He demonstrated it at the Red Sea?
- What does it mean to me that God's breath can control nature?
- In what ways can I trust in God's deliverance during difficult times?
- How can I apply the lessons of faith and obedience from this passage in my daily life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 15:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd with the blast of thy nostrils the waters were gathered together,.... From the bottom of the sea, and divided and laid on heaps; and this by a strong east wind, called the blast of the nostrils
Read John Gill on Exodus 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.
Read Robert Jamieson on Exodus 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf thy nostrils; or, of thine anger, to wit. that vehement east wind, 14:21, which was raised by thine anger in order to the ruin of thine enemies. The floods, Heb. the streams, or the flowing waters, whose nature it is to be constantly in motion. Were congealed, i.e. hardened, stood still, as if they had been frozen, and so they were a wall on both hands, . In the heart of the sea, i.e. the midst; as that word is used, 46:2 .
Read Matthew Poole on Exodus 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 15:8 And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, [and] the depths were congealed in the heart of the sea.Ver. 8. And with the blast.] In celebrating God’ s favours, we must be punctual and particular.
Read John Trapp on Exodus 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6-10) The second stanza, or strophe, expands the subject-matter of the first. It begins, like the first, with some general expressions, setting forth the glory and power of Jehovah (Exodus 15:6-7), as shown in the recent catastrophe. From this it proceeds to the catastrophe itself, which it describes in considerable detail, noting (1) the sudden rise of the wind (Exodus 15:8); (2) the gathering together of the waters into separate masses (ibid.); (3) the boastful and vindictive temper of the Egyptians (ibid.); (4) the rise of a second wind (Exodus 15:9); (5) the consequent return of the waters; and (6) the submerging of the host by them. The second stanza is considerably longer than the…
Read Charles John Ellicott on Exodus 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The depths were congealed] The strong east wind (Exodus 14:21) employed to dry the bottom of the sea, is here represented as the blast of God's nostrils that had congealed or frozen the waters, so that they stood in heaps like a wall on the right hand and on the left.
Read AdamClarke on Exodus 15 →CambridgeThe Cambridge Bible for Schools and Colleges8. the blast of thy nostrils] Fig. for the wind (v. 10), as Psalms 18:15. were piled up] The hyperbole, as Exodus 14:22 (the ‘wall’). The Heb. word occurs only here. ‘Heap’ in Rth 3:7 is cognate. floods] or streams, lit. the flowing ones. A poet. word; cf. Psalms 78:16; Psalms 78:44, Son 4:15, Isaiah 44:3. an heap] Cf. Joshua 3:13; Joshua 3:16; Psalms 78:13. congealed] or, solidified (cf. Zephaniah 1:12 RVm.,—the same word). the heart of the sea] Cf. Psalms 46:2, Ezekiel 27:4.
Read Cambridge on Exodus 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6-8. Second strain. Now the poet breaks out into a bold apostrophe to Jehovah.
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
At the blast of Your nostrils the waters piled up; like a wall the currents stood firm; the depths congealed in the heart of the sea.
With the blast of your nostrils, the waters were piled up. The floods stood upright as a heap. The deeps were congealed in the heart of the sea.
At the blast of Your nostrils the waters piled up; like a wall the currents stood firm; the depths congealed in the heart of the sea.
By the blast of your nostrils the waters were piled up, the flowing water stood upright like a heap, and the deep waters were solidified in the heart of the sea.
Tyndale line
And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.
And with the blast of thy nostrils the waters were piled up, The floods stood upright as a heap; The deeps were congealed in the heart of the sea.
And with the blast of thy nostrils the waters were piled up, The floods stood upright as an heap; The deeps were congealed in the heart of the sea.
And with the blast of thy nostrils the waters were collected, the floods stood upright as a heap, and the depths were congealed in the heart of the sea.
And by the blast of thy nostrels the waters were gathered, the floods stoode still as an heape, the depthes congealed together in the heart of the Sea.
Strictly literal
And by the breath of thy nostrils the waters were heaped up; The streams stood as a mound; The depths were congealed in the heart of the sea.
And by the spirit of Thine anger Have waters been heaped together; Stood as a heap have flowings; Congealed have been depths In the heart of a sea.
And by the wind of Your anger || Waters have been heaped together; Flowings have stood as a heap; Depths have been congealed || In the heart of a sea.
And with the breath of thy nostrils the waters were heaped up together, the floods stood upright as a wall; congealed were the depths in the heart of the sea.
By the blast of your nostrils the waters were piled up; the flowing waters stood upright in a heap; the deep water was congealed in the heart of the sea.
From the Latin
And with the blast of thy anger the waters were gathered together: the flowing water stood, the depth were gathered together in the midst of the sea.
Simplified
You blew and the sea piled up. The waves stood straight like a wall. The depths of the ocean turned solid.
By your breath the waves were massed together, the flowing waters were lifted up like a pillar; the deep waters became solid in the heart of 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 largely agree in content, with the Septuagint reflecting the same miraculous event. However, the Samaritan Pentateuch differs in two words, using אפך (nose) instead of אַפֶּ֙יךָ֙ (nostrils) and תהומות (primeval ocean) instead of תְהֹמֹ֖ת (the deeps), indicating a variation in interpretation.
וּבְר֤וּחַ אַפֶּ֙יךָ֙ נֶ֣עֶרְמוּ מַ֔יִם נִצְּב֥וּ כְמוֹ־ נֵ֖ד נֹזְלִ֑ים קָֽפְא֥וּ תְהֹמֹ֖ת בְּלֶב־ יָֽם׃
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.
וברוח אפך נערמו מים נצבו כמו נד נזלים קפאו תהומות בלב ים
2 words differ from the Masoretic Text: אפך (nose), תהומות (primeval ocean)
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 15:8
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.
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
Conj | Prep | N-cs — Conjunction · preposition · noun common feminine singular constructHC/R/Ncfsc
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…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-md | Suff — Noun common masculine dual construct · suffixHNcmdc/Sp2ms
עָרַם (aram) is a Hebrew verb that primarily means to pile up or heap up. In the Niphal form, it conveys the idea of being heaped up, as noted in Exodus 15:8. The entries consistently emphasize this notion of gathering or piling together.
[עָרַם] vb. Niph. be heaped up;—Ex 15:8.
ref
H6192 עָרַם Niph. be heaped up
6192 `aram aw-ram'
a primitive root; to pile up:--gather together.
עָרַם (a.ram) — to pile up.
(Niphal) to heap up, pile, be heaped up
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
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'-terz (mayim, plural of may, "water"; in the New Testament hudor, "water"; kindunois potamon (2Co 11:26), the King James Version "perils of waters," is in the Revised Version (British and American) "perils of rivers"): In the New Testament there is frequent reference to the water of baptism. Pilate washes his hands with water to signify his guiltlessness. Jesus tells the Samaritan woman of the living water. The Lamb shall guide the redeemed unto fountains of waters of life.
The uses of mayim are well classified in BDB, especially the figurative references, as follows: a symbol of distress, "when thou passest through the waters" (Isa 43:2); of force, "like the breach of waters" (2Sa 5:20); of that which is overwhelming, "a…
נָצַב (natsab) is a Hebrew verb meaning to stand or take one's stand, with various applications including to be stationed, appointed, or established. It can refer to standing upright, setting up a pillar, or fixing a boundary. The entries highlight its use in different forms, such as Niphal and Hiphil, indicating both active and passive meanings.
[נָצַב] vb. Niph. take one's stand, stand
Niph.
station oneself, take one's stand, for definite purpose
stand = be stationed (by appointment, or in fulfillment of duty)
take an upright position, stand
be stationed = appointed over
Pt. as subst. deputy = prefect (as appointed, deputed)
stand firm
Hiph.
station, set
set up, erect pillar
cause to stand erect, waters
fix, establish boundary
Hoph. fixed, determined
base
H5324 נָצַב Niph. take one's stand, stand . . . station oneself, take one's stand, for definite purpose
. stand = be stationed (by appointment, or in fulfillment of duty)
. take an upright position, stand
. be stationed = appointed over
. Pt. as subst. deputy = prefect (as appointed, deputed)
. stand firm
. . station, set
. set up, erect pillar
. cause to stand erect, waters
. fix, establish boundary
. fixed, determined
5324 natsab naw-tsab'
a prim root; to station, in various applications (literally
or figuratively):--appointed, deputy, erect, establish, X
Huzzah (by mistake for a proper name), lay, officer, pillar,
present, rear up, set (over, up), settle, sharpen, establish,
(make to) stand(-ing, still, up, upright), best state.
נָצַב (na.tsav) — to stand.
1) to stand, take one's stand, stand upright, be set (over), establish
1a) (Niphal)
1a1) to station oneself, take one's stand
1a2) to stand, be stationed
1a3) to stand, take an upright position
1a4) to be stationed, be appointed
1a5) deputy, prefect, appointed, deputed (subst)
1a6) to stand firm
1b) (Hiphil)
1b1) to station, set
1b2) to set up, erect
1b3) to cause to stand erect
1b4) to fix, establish
1c) (Hophal) to be fixed, be determined, be stationary
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
נֵד (ned) refers to a 'heap' or 'mound,' specifically in the context of water. It is derived from the root word for piling up, indicating a collection or accumulation, particularly of waves. The entries consistently define it as a heap, without significant disagreement among the lexicons.
נֵד n.m. heap of waters
base
H5067 נֵד heap of waters
5067 ned nade
from 5110 in the sense of piling up; a mound, i.e.
wave:--heap.
see HEBREW for 05110
נֵד (ned) — heap.
heap
N-ms — Noun common · masculine singular absoluteHNcmsa
hep (`aremah, gal, nedh, tel): "Heap" appears
(1) in the simple sense of a gathering or pile, as the translation of `aremah, a "heap," in Ru 3:7 of grain; Ne 4:2 of stones; in 2Ch 31:6, etc., of the tithes, etc.; of chomer (boiling up), a "heap"; in Ex 8:14 of frogs; of gal, a "heap"; in Job 8:17 of stones.
(2) As indicating "ruin," "waste," gal (2Ki 19:25; Job 15:28; Isa 25:2; 37:26; Jer 9:11; 51:37); me`i (
Heap
When Joshua took the city of Ai (Josh. 8), he burned it and “made it an heap [Heb. tel] for ever” (8:28). The ruins of this city were for a long time sought for in vain. It has been at length, however, identified with the mound which simply bears the name of “Tel.” “There are many Tels in modern Palestine, that land of Tels, each Tel with some other name attached to it to mark the former site. But the site of Ai has no other name ’unto this day.’ It is simply et-Tel, ‘the heap’ par excellence.”
נָזַל (nazal) is a Hebrew verb meaning to flow or trickle. It encompasses various forms of flowing, including distilling and shedding liquid. The term appears in both the Qal and Hiphil stems, indicating both a simple action of flowing and causing something to flow. The poetic usage suggests a rich imagery associated with water and movement.
[נָזַל] vb. flow, trickle, drop, distil (poet.)
Qal
flow
distil
Hiph. cause to flow
base
H5140 [נָזַל] flow, trickle, drop, distil (poet.)
5140 nazal naw-zal'
a primitive root; to drip, or shed by trickling:--distil,
drop, flood, (cause to) flow(-ing), gush out, melt, pour
(down), running water, stream.
נָזַל (na.zal) — to flow.
1) to flow, distil, flow forth or down, trickle, drop
1a) (Qal)
1a1) to flow
1a1a) streams, floods (participle)
1a2) to distil
1b) (Hiphil) to cause to flow
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
קָפָא (qapha') is a Hebrew verb meaning to thicken, condense, or congeal. It describes processes like thickening liquids or settling substances, with references to curdling and freezing. The noun form קִפָּאוֹן (qippa'on) refers to congelation. The word appears in contexts such as Zechariah 14:6, where it conveys the idea of becoming dense.
[קָפָא] vb. thicken, condense, congeal
Qal the deeps were condensed, became firm walls
Hiph. didst thou not curdle me like cheese
H7087a קָפָא thicken, condense, congeal H7087b קִפָּאוֹן congelation
7087 qapha' kaw-faw'
a primitive root; to shrink, i.e. thicken (as unracked wine,
curdled milk, clouded sky, frozen water):--congeal, curdle,
dark, settle.
קָפָא (qa.pah) — to congeal.
v
1) to thicken, condense, congeal, settle, become dense
1a) (Qal) to be condensed
1a1) thickening (participle)
1b) (Hiphil) to cause to curdle
קִפָּאוֹן (qi.pa.on) — thickness.
congelation
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
תְּהוֹם (tehom) refers to a deep or abyss, often associated with the sea or subterranean waters. It encompasses meanings such as depths, the primeval ocean in Hebrew cosmology, and can also denote the grave. The word is typically feminine and is derived from a root meaning 'to surge.'
תְּהוֹם n.f. et m. deep, sea, abyss
deep, of subterranean waters
(deep) sea
primaeval ocean, deep, in Heb. cosmogony
deep, depth
abyss
base
H8415 תְּהוֹם deep, sea, abyss . deep, of subterranean waters
. (deep) sea
. primaeval ocean, deep, in Heb. cosmogony
. deep, depth
. abyss
8415 thowm teh-home'
or thom {teh-home'}; (usually feminine) from 1949; an abyss
(as a surging mass of water), especially the deep (the main
sea or the subterranean water-supply):--deep (place), depth.
see HEBREW for 01949
תְּהוֹם (te.hom) — abyss.
1) deep, depths, deep places, abyss, the deep, sea
1a) deep (of subterranean waters)
1b) deep, sea, abysses (of sea)
1c) primeval ocean, deep
1d) deep, depth (of river)
1e) abyss, the grave
N-cp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
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…
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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
→ Jesus walked upon Lake Galilee Mt 14:25-31