Exodus 2:16 — Word Study
WLCוּלְכֹהֵ֥ן מִדְיָ֖ן שֶׁ֣בַע בָּנ֑וֹת וַתָּבֹ֣אנָה וַתִּדְלֶ֗נָה וַתְּמַלֶּ֙אנָה֙ אֶת־ הָ֣רְהָטִ֔ים לְהַשְׁק֖וֹת צֹ֥אן אֲבִיהֶֽן׃
BSANow the priestkôhên [spiritual leader, one who offers gifts to God] of MidianMidyân [a son of Abraham, his country, and descendants] had sevenshebaʻ daughtersbath and they camebôwʼ▸ [approached, drew near] to draw waterdâlâh▸ [pull up, deliver] and fillmâlêʼ▸ [make full, complete] the troughsrahaṭ [channels for water, gutters] to watershâqâh [give a drink, nourish] their father’sʼâb [parent, ancestor, spiritual guide] flocktsôʼn [a group of sheep or goats, people under care]
| Greek | English | Parsing |
|---|---|---|
| וּלְכֹהֵ֥ן | and [belonged] to [the] priest of | Conjunction, preposition, noun common masculine singular construct |
| מִדְיָ֖ן | Midian | Noun proper |
| שֶׁ֣בַע | seven | Adj |
| בָּנ֑וֹת | daughters | Noun common, feminine plural absolute |
| וַתָּבֹ֣אנָה | and they came | Verb, Qal, sequential imperfect third person feminine plural |
| וַתִּדְלֶ֗נָה | and they drew | Verb, Qal, sequential imperfect third person feminine plural |
| וַתְּמַלֶּ֙אנָה֙ | and they filled | Verb, Piel, sequential imperfect third person feminine plural |
| אֶת־ | the object marker | Particle |
| הָ֣רְהָטִ֔ים | the drinking troughs | Particle, noun common masculine plural absolute |
| לְהַשְׁק֖וֹת | to water | Preposition, verb hiphil infinitive construct common |
| צֹ֥אן | [the] flock of | Noun common, both singular construct |
| אֲבִיהֶֽן׃ | father their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the priest of Midian had seven daughters, and they came to draw water and fill the troughs to water their father’s flock. |
| KJV | Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock. |
| ASV | Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock. |
| YLT | And to a priest of Midian [are] seven daughters, and they come and draw, and fill the troughs, to water the flock of their father, |
| WEB | Now the priest of Midian had seven daughters. They came and drew water, and filled the troughs to water their father’s flock. |
| BBE | Now the priest of Midian had seven daughters: and they came to get water for their father's flock. |
Where they part company is הָרְהָטִים — see How Translations Differ.
The sentence consists of a main clause followed by several subordinate phrases that detail the actions of the daughters.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 2:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Moses in Midiangenerated
Exodus 2:16 describes how Moses, after fleeing from Pharaoh, encounters the priest of Midian and his seven daughters at a well. This scene sets the stage for Moses' eventual role in leading the Israelites out of Egypt. The daughters' actions demonstrate their responsibility and initiative in tending to their father's flock, highlighting cultural practices of the time.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 3:1 | Meanwhile, Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian. He led the flock to the far side of the wilderness and came to Horeb, the mountain of God. |
| 2 | Genesis 14:18 | Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High — |
| 3 | Genesis 41:45 | Pharaoh gave Joseph the name Zaphenath-paneah, and he gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph took charge of all the land of Egypt. |
| 4 | Genesis 24:11–14 | As evening approached, he made the camels kneel down near the well outside the town at the time when the women went out to draw water. |
| 5 | Genesis 29:6–10 | “Is he well?” Jacob inquired. “Yes,” they answered, “and here comes his daughter Rachel with his sheep.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — כֹּהֵן, u.le.kho.Hengenerated
The word כֹּהֵן (kohen) means 'priest' and is derived from a root that indicates a person who serves God and leads others in worship. In this context, it refers to the priest of Midian, a spiritual leader responsible for mediating between the people and God.
This term encompasses various types of priests, including those from the Levitical line, and signifies a role of authority and responsibility. The parsing shows it as a noun in the singular construct form, indicating its specific reference to the priest in Midian, rather than a general term.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term priest for כֹּהֵן.
Sentence Structuregenerated
The main verb of the sentence is וַתָּבֹ֣אנָה (vatavonah), and they came, which governs the subsequent verbs describing the actions of the daughters. The structure is straightforward, with a subject (the daughters) performing a series of actions: coming, drawing, and filling.
The sentence follows a typical Hebrew structure where the subject is introduced first, followed by a series of verbs that describe their actions sequentially. This order emphasizes the daughters' proactive role in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates כֹּהֵן as ἱερεῖ (hiereus), which also means 'priest.' This choice aligns with the Hebrew meaning but may reflect a broader interpretation of the priestly role within the Greek-speaking audience.
The translation of שֶׁבַע as ἑπτὰ (hepta) demonstrates a direct correspondence in numeral representation, maintaining the significance of the number seven as a symbol of completeness.
In plain words — the whole versegenerated
Exodus 2:16 tells us that the priest of Midian had seven daughters who came to draw water for their father's flock. This verse shows the daughters' active role in caring for their family's needs, illustrating their responsibility and initiative.
Frequently Asked Questionsgenerated
The priest of Midian is a spiritual leader responsible for the religious practices of the Midianite people.
The daughters came to draw water to provide for their father's flock, fulfilling their familial responsibilities.
The number seven often symbolizes completeness or perfection in biblical texts.
This verse highlights the active role of women in caring for livestock and managing domestic responsibilities in ancient cultures.
Reflection Questionsgenerated
- What responsibilities do I have in my family or community that I can take more initiative in?
- How does the concept of leadership in this verse apply to my life today?
- In what ways can I serve others as the daughters served their father?
- What does the number seven symbolize in my own experiences of completeness or fulfillment?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 2:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow the priest of Midian had seven daughters,.... Who being a descendant of Abraham might have retained the knowledge of the true God, and might be a priest of his, as Melchizedek was, or otherwise
Read John Gill on Exodus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.
Read Robert Jamieson on Exodus 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Priest of Midian; not of idols, for then Moses would not have married into his family; but of the true God; for some such were in those ancient times here and there, as appears by Melchisedek, though his manner of worshipping God might be superstitious and corrupt: or the Hebrew cohen may here signify a prince, or a potentate, as . Nor doth the employment of his daughters contradict that translation, both because principalities were then many of them very small and mean, and because this employment then was esteemed noble, and worthy of great men’ s daughters, as appears from 29:6, &c.
Read Matthew Poole on Exodus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 2:16 Now the priest of Midian had seven daughters: and they came and drew [water], and filled the troughs to water their father’ s flock.Ver. 16. Now the priest.] Or, Prince. The old Egyptians chose their kings from among the priests. Samuel was both a priest and a judge in Israel. The Emperor of Rome had for one of his titles Pontifex Maximus, the high priest. Among the Turks, the judges at this day are ever ecclesiastical persons, whereby both orders joined give reputation to one another, and maintenance. And they came and drew water.] They were not so delicately bred as our dainty dames are now-a-days, but did earn before they eat. Blunt’ s Voyage, p. 89.
Read John Trapp on Exodus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) The priest of Midian.—Reuel may have been both “priest” and “prince,” like Melchizedek (Genesis 14:18); but there is no reason to doubt that he is here called “priest.” In Exodus 18:12, Jethro is represented as exercising priestly functions. The Midianites, descendants of Abraham by Keturah, worshipped the true God, and seem to have been at this time a religious people. The name Reuel, or Raguel, means “friend of God.” Jethro’s sacrifices were “for God,” and Aaron and the elders eat bread with him “before God.” They came and drew water.—Comp. Genesis 29:9. According to Oriental ideas, there is nothing derogatory in the daughters of a chief so acting.
Read Charles John Ellicott on Exodus 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The priest of Midian] Or prince, or both; for the original כהן cohen has both meanings. See it explained at large, See Clarke on Genesis 15:18. The transaction here very nearly resembles that mentioned Gen. xxix. concerning Jacob and Rachel; see the notes there.
Read AdamClarke on Exodus 2 →CambridgeThe Cambridge Bible for Schools and Colleges16. the priest of Midian] the chief priest of the tribe, or settlement, and so a person of some importance. On the duties and position of the old Arabian ‘priest,’ see on Exodus 28:1. drew water] cf. Genesis 29:9 (Rachel). To the present day, among the Bedawin of the Sin. Peninsula, ‘the men consider it beneath them to take the flocks to pasture’; it is ‘the exclusive duty of the unmarried girls,’ and those thus employed spend the whole day with the sheep (Burckhardt, Syria, 1822, p. 531, Bedouins, 1831, i. 351 f., cited by Kn.; cf. Doughty, Arabia Deserta, 1888, i. 306, 322). the troughs] The word rendered, not very happily, gutters in Genesis 30:38; Genesis 30:41. Such troughs are still…
Read Cambridge on Exodus 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Priest of Midian - Reuel Exodus 2:18. His name, and the detailed notices in Exo. 18, prove that he was a priest of the one true God who was known to the patriarchs especially under the name El.
Read Albert Barnes on Exodus 2 →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
Now the priest of Midian had seven daughters, and they came to draw water and fill the troughs to water their father’s flock.
Now the priest of Midian had seven daughters. They came and drew water, and filled the troughs to water their father’s flock.
Now the priest of Midian had seven daughters, and they came to draw water and fill the troughs to water their father’s flock.
Now a priest of Midian had seven daughters, and they came and began to draw water and fill the troughs in order to water their father’s flock.
Tyndale line
Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.
Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.
Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.
Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.
And the Priest of Midian had seue daughters, which came and drewe water, and filled the troghes, for to water their fathers sheepe.
Strictly literal
And the priest of Midian had seven daughters; and they came and drew [water], and filled the troughs, to water their father's flock.
And to a priest of Midian [are] seven daughters, and they come and draw, and fill the troughs, to water the flock of their father,
And to a priest of Midian [are] seven daughters, and they come and draw, and fill the troughs to water the flock of their father,
Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father's flock.
Now the priest of Midian had seven daughters. They came, drew water, and filled the troughs to water their father's flock.
From the Latin
And the priest of Madian had seven daughters, who came to draw water: and when the troughs were filled, desired to water their father’s flocks.
Simplified
the Midianite priest's seven daughters came to fetch water to fill up the troughs so their father's flock could drink.
Now the priest of Midian had seven daughters: and they came to get water for their father's flock.
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 states that the priest of Midian had seven daughters who came to draw water and fill the troughs to water their father’s flock. The Septuagint largely agrees with the Masoretic Text, matching 11 of the 12 words, though it presents them in a different order and structure. The Samaritan Pentateuch differs slightly, using the words 'תדלאנה' (draw water) and 'רחטים' (trough) instead of the Masoretic 'דַלֶנָה' and 'הרְהָטִים'. The Dead Sea Scrolls also show some differences, with 9 words present, but 2 are partly restored and 4 are supplied by an editor, indicating some textual variations in this ancient witness as well.
וּלְכֹהֵ֥ן מִדְיָ֖ן שֶׁ֣בַע בָּנ֑וֹת וַתָּבֹ֣אנָה וַתִּדְלֶ֗נָה וַתְּמַלֶּ֙אנָה֙ אֶת־ הָ֣רְהָטִ֔ים לְהַשְׁק֖וֹת צֹ֥אן אֲבִיהֶֽן׃
11 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.
ולכהן מדין שׁבע בנות ותבאנה ותדלאנה ותמלאנה את הרחטים להשׁקות את צאן אביהן
2 words differ from the Masoretic Text: תדלאנה (draw water), רחטים (trough)
ולכוהן מדין שבע בנות רועות [צאנ׳ו] [ותבואנה] [ותדלינה] [ותמלאנה] את הרהטים להשקות את צאן אבי׳הן
9 words on the leather — 2 partly restored, 4 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 2:16
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.
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/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…
מִדְיָן (Midyan) refers to the son of Abraham and Keturah, as well as the Arabian tribe and territory associated with him. This land is located north of the Arabian peninsula and is significant in the context of Moses' flight from Pharaoh. The term is linked to the concept of 'strife,' reflecting the historical and cultural connections of the Midianites.
מִדְיָן n.pr.m.
son of Abraham and Keturah
an Arabian tribe
the land of Midian; land on Ælanitic gulf
base
H4080 מִדְיָן . son of Abraham and Keturah
. an Arabian tribe
. the land of Midian; land on Ælanitic gulf
4080 Midyan mid-yawn'
the same as 4079; Midjan, a son of Abraham; also his country
and (collectively) his descendants:--Midian, Midianite.
see HEBREW for 04079
מִדְיָן (mid.yan) — Midian.
A man living at the time of the Patriarchs, first mentioned at Gen.25.2;
son of: Abraham (H0085) and Keturah (H6989);
half-brother of: Ishmael (H3458) and Isaac (H3327);
brother of: Zimran (H2175), Jokshan (H3370), Medan (H4091), Ishbak (H3435) and Shuah (H7744);
father of: Ephah (H5891), Epher (H6081), Hanoch (H2585I), Abida (H0028) and Eldaah (H0420)
§ Midian or Midianite = "strife"
1) son of Abraham by Keturah and progenitor of the tribe of Midianites or Arabians
2) the tribe descended from Midian
3) the territory of the tribe descended from Midian; located principally in the desert north of the Arabian peninsula; land to which Moses went when he fled from Pharaoh
מִדְיָן (mid.yan) — Midian.
§ Midian or Midianite = "strife"
the tribe descended from Midian
N-proper — Noun properHNpl
Midian
Strife, the fourth son of Abraham by Keturah, the father of the Midianites (Gen. 25:2; 1 Chr. 1:32).
(strife), a son of Abraham and Keturah, (Genesis 25:2; 1 Chronicles 1:32) progenitor of the Midianites, or Arabians dwelling principally in the desert north of the peninsula of Arabia. Southward they extended along the eastern shore of the Gulf of Eyleh (Sinus AElaniticus); and northward they stretched along the eastern frontier of Palestine. The "land of Midian," the place to which Moses fled after having killed the Egyptian, (Exodus 2:15,21) or the portion of it specially referred to, was probably the peninsula of Sinai. The influence of the Midianties on the Israelites was clearly most evil, and directly tended to lead them from the injunctions of Moses. The events at Shittim occasioned the injunction to vex Midian and smite…
The fourth son of Abraham and Keturah, Ge 25:2.
judgment; covering; habit
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fp — Noun common · feminine plural absoluteHNcfpa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
The Hebrew word דָּלָה (dalah) primarily means to draw or lift up, especially in the context of drawing water. It is a primitive root that conveys the idea of letting down a bucket to retrieve water, but can also figuratively mean to deliver or draw out. The entries suggest a focus on both literal and figurative uses of the term.
דָּלָה vb. draw (water)
Qal draw
Pi. thou hast drawn me up
base
H1802 דָּלָה draw (water)
1802 dalah daw-law'
a primitive root (compare 1809); properly, to dangle, i.e. to
let down a bucket (for drawing out water); figuratively, to
deliver:--draw (out), X enough, lift up.
see HEBREW for 01809
דָּלָה (da.lah) — to draw (up/out).
1) to draw, dangle
1a) (Qal)
1a1) to draw
1a2) drawing advice (fig.)
1b) (Piel) to draw up
Conj | V-Qal-ConsecImperf-3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Conj | V-Piel-ConsecImperf-3fp — Verb · Piel · sequential imperfect third person feminine pluralHc/Vpw3fp
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 — ParticleHTo
רַ֫הַט (rahat) refers to a trough, typically used for watering cattle, and also to a lock of hair, though the latter meaning is uncertain. The word is derived from a root suggesting hollowing out, and it conveys the idea of a channel or gutter. It appears in contexts related to both water collection and hair.
[רַ֫הַט] n.[m.] trough (where water is collected?);—for watering cattle
base
[רַ֫הַט] n.[m.] dub., lock of hair (?fr. flowing down);—pl. Ct 7:6.
ref
H7298a רַ֫הַט trough (where water is collected?); for watering cattle H7298b רַ֫הַט dub., lock of hair (?fr. flowing down)
7298 rahat rah'-hat
from an unused root apparently meaning to hollow out; a
channel or watering-box; by resemblance a ringlet of hair (as
forming parallel lines):--gallery, gutter, trough.
רַ֫הַט (ra.hat) — trough.
trough, hollow
רַ֫הַט (ra.hat) — lock.
1) lock of hair
1a) meaning uncertain
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
N-cs — Noun common · both singular constructHNcbsc
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fp