Exodus 16:21 — Word Study
WLCוַיִּלְקְט֤וּ אֹתוֹ֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר אִ֖ישׁ כְּפִ֣י אָכְל֑וֹ וְחַ֥ם הַשֶּׁ֖מֶשׁ וְנָמָֽס׃
BSAEvery morningbôqer [at the break of day, morning by morning] each oneʼîysh gatheredlâqaṭ▸ [collected, picked up] as muchpeh as was neededʼôkel [according to his eating, as he had need] and when the sunshemesh [the celestial body] grew hotchâmam■ [waxed hot, became warm] it melted awaymâçaç■ [melted, wasted away to nothing]
| Greek | English | Parsing |
|---|---|---|
| וַיִּלְקְט֤וּ | and they gathered | Verb, Qal, sequential imperfect third person masculine plural |
| אֹתוֹ֙ | the object marker it | Particle, suffix |
| בַּבֹּ֣קֶר | in the morning | Preposition, noun common masculine singular absolute |
| בַּבֹּ֔קֶר | in the morning | Preposition, noun common masculine singular absolute |
| אִ֖ישׁ | everyone | Noun common, masculine singular absolute |
| כְּפִ֣י | according to [the] mouth of | Preposition, noun common masculine singular construct |
| אָכְל֑וֹ | food his | Noun common masculine singular construct, suffix |
| וְחַ֥ם | and it was warm | Verb, Qal, sequential perfect third person masculine singular |
| הַשֶּׁ֖מֶשׁ | the sun | Particle, noun common both singular absolute |
| וְנָמָֽס׃ | and it melted | Verb, Niphal, sequential perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Every morning each one gathered as much as was needed, and when the sun grew hot, it melted away. |
| KJV | And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted. |
| ASV | And they gathered it morning by morning, every man according to his eating: and when the sun waxed hot, it melted. |
| YLT | And they gather it morning by morning, each according to his eating; when the sun hath been warm, then it hath melted. |
| WEB | They gathered it morning by morning, everyone according to his eating. When the sun grew hot, it melted. |
| BBE | And they took it up morning by morning, every man as he had need: and when the sun was high it was gone. |
Where they part company is in the translation of וַיִּלְקְט֤וּ — see How Translations Differ.
The sentence consists of a main clause followed by two adverbial clauses that describe conditions and an effect, demonstrating a clear cause-and-effect relationship.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַט
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 16:21
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 Provision of Mannagenerated
Exodus 16:21 describes how the Israelites gathered manna each morning in the wilderness, highlighting their reliance on God for daily sustenance. This routine of gathering reflects their dependence on divine provision, as they were instructed to collect only what was needed for each day. The context emphasizes the importance of faith and obedience in the journey through the desert, where God provided for their needs despite the challenges they faced.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:6–11 | Walk in the manner of the ant, O slacker; observe its ways and become wise. |
| 2 | Ecclesiastes 9:10 | Whatever you find to do with your hands, do it with all your might, for in Sheol, where you are going, there is no work or planning or knowledge or wisdom. |
| 3 | Ecclesiastes 12:1 | Remember your Creator in the days of your youth, before the days of adversity come and the years approach of which you will say, “I find no pleasure in them,” |
| 4 | Matthew 6:33 | But seek first the kingdom of God and His righteousness, and all these things will be added unto you. |
| 5 | John 12:35 | Then Jesus told them, “For a little while longer, the Light will be among you. Walk while you have the Light, so that darkness will not overtake you. The one who walks in the darkness does not know where he is going. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — וַיִּלְקְט֤וּ, vai.yil.ke.Tugenerated
The verb לָקַט (laqat) means to gather or pick up, often used in agricultural contexts like gleaning. It appears in various forms, such as Qal (to gather) and Piel (to collect). In this verse, it indicates the action of gathering manna, emphasizing the necessity of collecting food daily.
The Qal form indicates a straightforward action, performed by the Israelites as they followed God's instructions. The use of this verb underscores the communal effort and the routine nature of their dependence on God's provision.
How Translations Differ — measured against the Berean Standard Biblegenerated
The BSB reads gathered, which is consistent with the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb וַיִּלְקְט֤וּ governs the sentence, indicating the action of gathering. The structure includes a noun phrase for the subject, a prepositional phrase indicating the time of gathering, and additional phrases describing the quantity and conditions under which the food was gathered.
The sentence's flow emphasizes the routine of gathering in the morning, followed by the effect of the sun on the gathered food, showing a cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּלְקְט֤וּ as συνέλεχαν, which means 'they gathered together.' This choice reflects a similar meaning but may imply a more communal aspect of the gathering process.
The translation captures the essence of the gathering while slightly shifting the focus towards a collective action, as seen in the Greek rendering.
In plain words — the whole versegenerated
Exodus 16:21 tells us that every morning, each person gathered what they needed, and when the sun got hot, the food they had gathered melted away. This shows how God provided for the Israelites in the wilderness, teaching them to rely on Him for their daily needs.
Frequently Asked Questionsgenerated
They gathered manna daily as a provision from God, teaching them to rely on Him for their needs each day, as stated in Exodus 16:4.
When the sun grew hot, the gathered manna melted away, illustrating the temporary nature of God's provision and the importance of collecting it each morning.
This verse shows God's daily provision for the Israelites, emphasizing their dependence on Him for sustenance in the wilderness.
We can learn about the importance of daily reliance on God for our needs, much like the Israelites depended on Him for their food.
Reflection Questionsgenerated
- How can I practice daily reliance on God for my needs?
- What are some ways I can gather spiritual 'manna' each day?
- In what areas of my life do I need to trust God more fully?
- How can I remind myself of God's provision during challenging times?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 16:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they gathered it every morning,.... From the time the morning began, during four hours, or to the fourth hour, as the Targum of Jonathan; that is, till ten o'clock in the morning: this was a very
Read John Gill on Exodus 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.
Read Robert Jamieson on Exodus 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, as much of it as was left upon the ground. This was not from its own nature, which was so solid that it could endure the fire, and was bruised by a pestle; but from God’ s wise providence, partly, that it might not be corrupted or trodden under foot, or otherwise abused, and so despised; partly, that it might not remain there to tempt any of them to gather more of it than they should; and partly, that all their stock of provision being wasted, they might be obliged to the more entire dependence upon God. And this is here mentioned as a reason why they gathered it in the morning.
Read Matthew Poole on Exodus 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 16:21 And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.Ver. 21. It melted.] Or, Putrified, faded, dissolved. Some Papists derive their Mass from this root: and well it may; nam per eam omnis pietas linquefacta est et dissoluta, saith Rivet: for it is the utter bane of all good, as being a mass or heap of abominations.
Read John Trapp on Exodus 16 →Albert Barnes1798–1870Barnes' Notes on the BibleIt melted - This refers to the manna which was not gathered.
Read Albert Barnes on Exodus 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16-21. An omer for every man — The amount of the omer at this time is one of the unsettled questions, which may be found fully discussed in Smith’s Dictionary, Art. Weights and Measures.
Read Daniel Denison Whedon on Exodus 16 →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
Every morning each one gathered as much as was needed, and when the sun grew hot, it melted away.
They gathered it morning by morning, everyone according to his eating. When the sun grew hot, it melted.
Every morning each one gathered as much as was needed, and when the sun grew hot, it melted away.
So they gathered it each morning, each person according to what he could eat, and when the sun got hot, it would melt.
Tyndale line
And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.
And they gathered it morning by morning, every man according to his eating: and when the sun waxed hot, it melted.
And they gathered it morning by morning, every man according to his eating: and when the sun waxed hot, it melted.
And they gathered it every morning, every man according to his eating: and when the sun became hot, it melted.
And they gathered it euery morning, euery man according to his eating: for when the heate of the sunne came, it was melted.
Strictly literal
And they gathered it every morning, every man as much as he could eat; and when the sun became hot, it melted.
And they gather it morning by morning, each according to his eating; when the sun hath been warm, then it hath melted.
And they gather it morning by morning, each according to his eating; when the sun has been warm, then it has melted.
And so they gathered it every morning, every man according to his eating; and when the sun waxed hot, it melted.
They gathered it morning by morning. Each person gathered enough to eat for that day. When the sun became hot, it melted.
From the Latin
Now every one of them gathered in the morning, as much as might suffice to eat: and after the sun grew hot, it melted.
Simplified
So each morning everyone collected as much as they needed, and when the sun became hot, it melted away to nothing.
And they took it up morning by morning, every man as he had need: and when the sun was high it was gone.
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, with nine out of ten words matching. The Samaritan Pentateuch differs in two words: it uses ל (to) and חמה (be hot) instead of the corresponding terms in the Masoretic Text.
וַיִּלְקְט֤וּ אֹתוֹ֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר אִ֖ישׁ כְּפִ֣י אָכְל֑וֹ וְחַ֥ם הַשֶּׁ֖מֶשׁ וְנָמָֽס׃
9 of the 10 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.
וילקטו אתו בבקר בבקר אישׁ לפי אכלו וחמה השׁמשׁ ונמס
2 words differ from the Masoretic Text: ל (to), חמה (be hot)
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 16:21
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.
לָקַט (laqat) means to pick up or gather, specifically referring to the act of gleaning. It has various forms, including Qal (to gather), Piel (to collect or gather up), and Pual (to be picked up). The entries highlight its use in contexts of gathering, both in agriculture and in collecting money.
[לָקַט] vb. pick or gather up, specif. glean
Qal
pick up, gather
specif. glean
Pi.
gather, gather up
fig. collect (money)
specif. glean
Pu. ye shall be picked up
Hithp. and there collected themselves worthless men unto Jephthah
base
H3950 לָקַט pick or gather up, specif. glean
3950 laqat law-kat'
a primitive root; properly, to pick up, i.e. (generally) to
gather; specifically, to glean:--gather (up), glean.
לָקַט (la.qat) — to gather.
1) to pick up, gather, glean, gather up
1a) (Qal)
1a1) to pick up, gather
1a2) to glean
1b) (Piel)
1b1) to gather, gather up
1b2) to collect (money)
1b3) to glean
1c) (Pual) to be picked up
1d) (Hithpael) to collect oneself
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3ms — Particle · suffixHTo/Sp3ms
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
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…
אֹ֫כֶל (okel) means food and encompasses a range of meanings including meal, meat, and food supply. It is derived from the root word for eating. The entries highlight its use in various contexts, such as meals and victuals, but do not indicate any significant disagreement among the lexicons.
אֹ֫כֶל 40 n.m. food
base
H400 אֹ֫כֶל food
400 'okel o'-kel
from 398; food:--eating, food, meal(-time), meat, prey,
victuals.
see HEBREW for 0398
אֹ֫כֶל (o.khel) — food.
1) food
1a) cereal
1b) meat
2) food supply
3) meal, dinner
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
חָמַם (chamam) is a Hebrew verb meaning to be or become warm. It can refer to physical warmth, as well as metaphorical heat, such as passion or arousal. The verb appears in various forms, including Qal (to grow warm), Niphal (to inflame oneself), Piel (to warm), and Hithpael (to warm oneself). The entries indicate its use in contexts like conception and idolatry.
[חָמַם] vb. be or become warm
Qal
lit., be or grow warm
fig.
of heat in conception (animals)
Niph. inflame oneself with, of idolatry.
Pi. keep eggs warm
Hithp. warm oneself
base
H2552 חָמַם be or become warm
2552 chamam khaw-mam'
a primitive root; to be hot (literally or
figuratively):--enflame self, get (have) heat, be (wax) hot,
(be, wax) warm (self, at).
חָמַם (cha.mam) — to warm.
1) to be hot, become warm
1a) (Qal)
1a1) to be or grow warm
1a2) of passion (fig.)
1b) (Niphal) to become aroused, inflame oneself with
1c) (Piel) to warm
1d) (Hithpael) to warm oneself
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
מָסַס (ma.sas) is a Hebrew verb meaning to dissolve or melt. It can refer to physical melting or be used figuratively to describe feelings of fear or faintness. The entries indicate various forms, including causing something to melt or waste away, and suggest a connection to feelings of discouragement or worthlessness.
[מָסַס] vb. dissolve, melt, intr.
Qal Inf. cstr. like the melting
Niph.
melt (intr.)
most oft. fig. of heart = faint, grow fearful
Pt. = wasted, consumptive (?)
Hiph Pf. cause to melt (= intimidate)
base
H4549 מָסַס dissolve, melt, intr. .Inf. cstr. like the melting
. . melt (intr.)
. most oft. fig. of heart = faint, grow fearful
. Pt. = wasted, consumptive (?)
.Pf. cause to melt (= intimidate)
4549 macac maw-sas'
a primitive root; to liquefy; figuratively, to waste (with
disease), to faint (with fatigue, fear or
grief):--discourage, faint, be loosed, melt (away), refuse, X
utterly.
מָסַס (ma.sas) — to melt.
1) to dissolve, melt
1a) (Qal) to waste away
1b) (Niphal)
1b1) to melt, vanish, drop off, melt away
1b2) to faint, grow fearful (fig.)
1b3) wasted, worthless (participle)
1c) (Hiphil) to cause to melt
Conj | V-Niphal-Perf-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms