Exodus 2:3 — Word Study
WLCוְלֹא־ יָכְלָ֣ה עוֹד֮ הַצְּפִינוֹ֒ וַתִּֽקַּֽח־ לוֹ֙ תֵּ֣בַת גֹּ֔מֶא וַתַּחְמְרָ֥ה בַחֵמָ֖ר וּבַזָּ֑פֶת וַתָּ֤שֶׂם בָּהּ֙ אֶת־ הַיֶּ֔לֶד וַתָּ֥שֶׂם בַּסּ֖וּף עַל־ שְׂפַ֥ת הַיְאֹֽר׃
BSABut when she couldyâkôl■ nolôʼ longerʻôwd [be able to, have the power to] hide himtsâphan she gotlâqach▸ a papyrusgômeʼ baskettêbâh [ark of bulrushes, made from reeds] and coated itchâmar▸ with tarchêmâr [slime, bitumen] and pitchzepheth [a sticky substance] Then she placedsûwm▸ the childyeled [youth, young one] [the basket]ʼêth and setsûwm▸ it among the reedsçûwph [flags, water plants] alongʻal the banksâphâh [edge, brink] of the Nileyᵉʼôr [stream, river]
| Greek | English | Parsing |
|---|---|---|
| וְלֹא־ | and not | Conjunction, particle |
| יָכְלָ֣ה | she was able | Verb, Qal, perfect third person feminine singular |
| עוֹד֮ | still | Adv |
| הַצְּפִינוֹ֒ | to hide him | Verb hiphil infinitive construct common, suffix |
| וַתִּֽקַּֽח־ | and she took | Verb, Qal, sequential imperfect third person feminine singular |
| לוֹ֙ | for him | Preposition, suffix |
| תֵּ֣בַת | a basket of | Noun common, feminine singular construct |
| גֹּ֔מֶא | papyrus | Noun common, masculine singular absolute |
| וַתַּחְמְרָ֥ה | and sealed it she | Verb qal sequential imperfect third person feminine singular, suffix |
| בַחֵמָ֖ר | with bitumen | Preposition, noun common masculine singular absolute |
| וּבַזָּ֑פֶת | and with pitch | Conjunction, preposition, noun common feminine singular absolute |
| וַתָּ֤שֶׂם | and she put | Verb, Qal, sequential imperfect third person feminine singular |
| בָּהּ֙ | in it | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| הַיֶּ֔לֶד | the child | Particle, noun common masculine singular absolute |
| וַתָּ֥שֶׂם | and she put [it] | Verb, Qal, sequential imperfect third person feminine singular |
| בַּסּ֖וּף | among the rush[es] | Preposition, noun common masculine singular absolute |
| עַל־ | at | Preposition |
| שְׂפַ֥ת | [the] bank of | Noun common, feminine singular construct |
| הַיְאֹֽר׃ | the River | Particle, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But when she could no longer hide him, she got him a papyrus basket and coated it with tar and pitch. Then she placed the child in the basket and set it among the reeds along the bank of the Nile. |
| KJV | And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink. |
| ASV | And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink. |
| YLT | and she hath not been able any more to hide him, and she taketh for him an ark of rushes, and daubeth it with bitumen and with pitch, and putteth the lad in it, and putteth [it] in the weeds by the edge of the River; |
| WEB | When she could no longer hide him, she took a papyrus basket for him, and coated it with tar and with pitch. She put the child in it, and laid it in the reeds by the river’s bank. |
| BBE | And when she was no longer able to keep him secret, she made him a basket out of the stems of water-plants, pasting sticky earth over it to keep the water out; and placing the baby in it she put it among the plants by the edge of the Nile. |
Where they part company is תֵּבַת — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate phrases that detail the actions taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָכֹל
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 2:3
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 Birth and Protection of Mosesgenerated
Exodus 2:3 describes the moment when Moses' mother, unable to hide him any longer, devised a plan to protect him from Pharaoh's decree. She crafted a basket from papyrus, sealing it with tar and pitch, and placed her child in it among the reeds by the Nile River. This act of faith and ingenuity highlights the lengths a mother will go to safeguard her child, illustrating a pivotal moment in the story of Moses, who would later lead the Israelites out of Egypt.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 1:22 | Then Pharaoh commanded all his people: “Every son born to the Hebrews you must throw into the Nile, but every daughter you may allow to live.” |
| 2 | Matthew 2:13–16 | When the Magi had gone, an angel of the Lord appeared to Joseph in a dream. “Get up!” he said. “Take the Child and His mother and flee to Egypt. Stay there until I tell you, for Herod is going to search for the Child to kill Him.” |
| 3 | Acts 7:19 | He exploited our people and oppressed our fathers, forcing them to abandon their infants so they would die. |
| 4 | Isaiah 18:2 | which sends couriers by sea, in papyrus vessels on the waters. Go, swift messengers, to a people tall and smooth-skinned, to a people widely feared, to a powerful nation of strange speech, whose land is divided by rivers. |
| 5 | Genesis 6:14 | Make for yourself an ark of gopher wood; make rooms in the ark and coat it with pitch inside and out. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תֵּ֣בַת, Te.vatgenerated
The word תֵּבַת (tebah) means 'basket' or 'ark' and is used in the Bible to refer to a container designed to hold something precious. In this context, it specifically refers to the basket made from papyrus reeds that Moses' mother used to protect him.
This word is related to the concept of safety and preservation, as it was used to describe both the basket that held Moses and the ark that preserved Noah and his family during the flood. The parsing indicates that it is a feminine singular noun, emphasizing the specific object crafted for the child.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַתִּֽקַּֽח, and she took, which governs several phrases: an infinitive phrase explaining what she took, a prepositional phrase detailing where she placed the child, and additional phrases describing the materials used and the location.
The structure emphasizes the sequence of actions taken by Moses' mother, highlighting her resourcefulness in a time of crisis.
Septuagint Backgroundgenerated
The Septuagint translates תֵּבַת as θῖβιν, which carries the meaning of a basket or container. This choice reflects a straightforward translation that maintains the concept of a protective vessel.
This translation choice aligns with the narrative's emphasis on safeguarding Moses, paralleling the protective nature of the ark in Noah's story.
In plain words — the whole versegenerated
Exodus 2:3 tells us that when Moses' mother could no longer hide him, she made a basket from papyrus and sealed it with tar and pitch. She placed the child in the basket and set it among the reeds by the Nile River, showing her determination to protect him from danger.
Frequently Asked Questionsgenerated
She made a basket to protect her son from Pharaoh's decree to kill all Hebrew baby boys, demonstrating her love and ingenuity.
She used papyrus for the basket and coated it with tar and pitch to make it waterproof.
She placed the basket among the reeds along the bank of the Nile River.
This story illustrates the lengths to which his mother went to protect him, setting the stage for Moses' future role as a leader of the Israelites.
Reflection Questionsgenerated
- What can we learn from Moses' mother's actions in this story about protecting loved ones?
- How does this narrative reflect the theme of faith and resourcefulness in difficult situations?
- In what ways can we apply the lessons from this story to our own lives when facing challenges?
- How does the concept of safeguarding the vulnerable resonate in today's context?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Moses' story to illustrate themes of salvation and protection. Here, a quotation from Prudentius connects Moses' escape with the foreshadowing of Christ.
Thus Moses in a former age Escaped proud Pharaoh’s foolish law, And as the savior of his race Prefigured Christ who was to come.Early Church Fathers on Exodus 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 2:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when she could no longer hide him,.... Because of her neighbours, who might hear the crying of the child, or because of the diligent search made by Pharaoh's officers, which some think was made
Read John Gill on Exodus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink.
Read Robert Jamieson on Exodus 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShe could not longer hide him, with safety to herself, because they now grew more violent in executing that bloody decree, and the child growing up was more likely to be discovered, especially seeing the Egyptians dwelt among them, . That boats were made of such materials as bulrushes in those parts, is evident from , and from the testimonies of Herod, Pliny, and others. Slime and pitch; slime within, and pitch without. She hid it in the flags, which grew near the river’ s side; partly that the vessel might not be carried away, and overturned by the violence of the winds and water, and partly that the child might be sooner discerned, and more easily taken out thence by any kind hand, which…
Read Matthew Poole on Exodus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 2:3 And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid [it] in the flags by the river’ s brink.Ver. 3. And she laid it in the flags.] This she did by the force of her faith; casting the child upon God, and "against hope believing in hope."
Read John Trapp on Exodus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) An ark of bulrushes.—Literally, a chest of the papyrus plant. The words used are both of Egyptian origin. Teb, teba, or tebat, is a “box” or chest in Egyptian, and is well Hebraised by tebah, or, as it is here vocalised, têybah. The papyrus plant was in Egyptian kam, as in modern Coptic, whence probably the Hebrew gôme. It was a material frequently used by the Egyptians for boats and even larger vessels (Isaiah 18:2; Theophrast. Hist. Plant, iv. 8, §4; P1in. H. N. 13:11). Slime and pitoh.—By “slime” seems to be meant bitumen, or mineral pitch, as in Gen. ad. 3; by “pitch” (zaphath), the ordinary vegetable pitch of commerce. Mineral pitch, though not a product of Egypt, was imported into…
Read Charles John Ellicott on Exodus 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. An ark of bulrushes] תבת גמא tebath gome, a small boat or basket made of the Egyptian reed called papyrus, so famous in all antiquity. This plant grows on the banks of the Nile, and in marshy grounds; the stalk rises to the height of six or seven cubits above the water, is triangular, and terminates in a crown of small filaments resembling hair, which the ancients used to compare to a thyrsus. This reed was of the greatest use to the inhabitants of Egypt, the pith contained in the stalk serving them for food, and the woody part to build vessels with; which vessels frequently appear on engraved stones and other monuments of Egyptian antiquity. For this purpose they made it up like…
Read AdamClarke on Exodus 2 →CambridgeThe Cambridge Bible for Schools and Colleges3. an ark] i.e. a chest. The Heb. is tηbβh (only used besides of the ‘ark’ of Noah, Genesis 6-9), an Egypt, word, tκbet, a ‘chest.’ papyrus (RVm.)] Heb. gτmĕ ?’ (Job 8:12; Isaiah 18:2; Isaiah 35:7 †: deriv. uncertain). A tall reed, consisting of a bare stem, 6 ft. or mon in height, with a large tuft of leaves and flowers at the top (see ill. in NHB. 434, EB. iii. 3557), extinct now in Egypt, and found only by the banks of the ‘Blue’ and ‘White’ Nile, but abundant in ancient times along the banks of the lower Nile. The pith of the stem was cut into thin strips, which were then laid together side by side to form a sheet; and two such sheets, with the strips in one at right angles to those in…
Read Cambridge on Exodus 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe ark was made of the papyrus which was commonly used by the Egyptians for light and swift boats. The species is no longer found in the Nile below Nubia.
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
But when she could no longer hide him, she got him a papyrus basket and coated it with tar and pitch. Then she placed the child in the basket and set it among the reeds along the bank of the Nile.
When she could no longer hide him, she took a papyrus basket for him, and coated it with tar and with pitch. She put the child in it, and laid it in the reeds by the river’s bank.
But when she could no longer hide him, she got him a papyrus basket and coated it with tar and pitch. Then she placed the child in the basket and set it among the reeds along the bank of the Nile.
But when she was no longer able to hide him, she took a papyrus basket for him and sealed it with bitumen and pitch. She put the child in it and set it among the reeds along the edge of the Nile.
Tyndale line
And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink.
And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink.
And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink.
And when she could no longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink.
But when she could no longer hide him, she tooke for him an arke made of reede, and daubed it with slime and with pitch, and laide the childe therein, and put it among the bulrushes by the riuers brinke.
Strictly literal
And when she could no longer hide him, she took for him an ark of reeds, and plastered it with resin and with pitch, and put the child in it, and laid [it] in the sedge on the bank of the river.
and she hath not been able any more to hide him, and she taketh for him an ark of rushes, and daubeth it with bitumen and with pitch, and putteth the lad in it, and putteth [it] in the weeds by the edge of the River;
and she has not been able to hide him anymore, and she takes an ark of rushes for him, and covers it with bitumen and with pitch, and puts the boy in it, and puts [it] in the weeds by the edge of the River;
And when she could no longer hide him, she took for him a box of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it amidst the flags by the brink of the river.
But when she could no longer hide him, she took a papyrus basket and sealed it with bitumen and pitch. Then she put the child in it and placed it among the reeds in the water along the side of the river.
From the Latin
And when she could hide him no longer, she took a basket made of bulrushes, and daubed it with slime and pitch: and put the little babe therein, and laid him in the sedges by the river’s brink,
Simplified
But when she couldn't hide him anymore, she got a papyrus basket and covered it with tar and pitch. Then she put her baby in the basket and placed it among the reeds along the bank of the Nile.
And when she was no longer able to keep him secret, she made him a basket out of the stems of water-plants, pasting sticky earth over it to keep the water out; and placing the baby in it she put it among the plants by the edge of the Nile.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which has some variations in wording but retains the same overall meaning. The Dead Sea Scrolls show partial restorations, indicating that while some words are missing, the core message remains consistent across these ancient witnesses.
וְלֹא־ יָכְלָ֣ה עוֹד֮ הַצְּפִינוֹ֒ וַתִּֽקַּֽח־ לוֹ֙ תֵּ֣בַת גֹּ֔מֶא וַתַּחְמְרָ֥ה בַחֵמָ֖ר וּבַזָּ֑פֶת וַתָּ֤שֶׂם בָּהּ֙ אֶת־ הַיֶּ֔לֶד וַתָּ֥שֶׂם בַּסּ֖וּף עַל־ שְׂפַ֥ת הַיְאֹֽר׃
13 of the 20 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.
ולא יכלה עוד הצפנהו ותקח לו אמו תבת גמא ותחמרה בחימר ובזפת ותשׂם בה את הילד ותשׂם בסף על שׂפת היאר
4 words differ from the Masoretic Text: הצפנהו (hide), אמו (mother), חימר (bitumen), סף (rush)
ולא יכלה עוד הצפינ׳ו ותקח [ל׳ו] [אמ׳ו] [תבת] [גמא] [ותחמר׳ה] [בחמר] [ובזפת] [ותשים] [ב׳ה] [את] הילד ותואמר לשפחת׳ה לכי [ותשים] אות׳ו בסוף על שפת היאר
12 words on the leather — 2 partly restored, 11 supplied entire by an editor.
ולא [יכלה] [עוד] [הצפינ׳ו] [ותקח] [ל׳ו] [תבת] [גמא] ותחמר׳ה בחמר ובזפת ותשם ב׳ה את הילד [ותשם] [בסוף] [על] [שפת] [היאר]
8 words on the leather — 12 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 2:3
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
צָפַן (tsaphan) is a Hebrew verb meaning to hide or treasure up. It can refer to hiding something by covering it, storing it, or keeping it secret. The word has various forms, including Qal (to hide), Niphal (to be hidden), and Hiphil (to hide from discovery). It conveys both protective and secretive connotations.
צָפַן vb. hide, treasure up
Qal
trans. hide
intrans. lie hid, lurk
Niph. be hidden from before
Hiph. hide
base
H6845 צָפַן hide, treasure up
6845 tsaphan tsaw-fan'
a primitive root; to hide (by covering over); by implication,
to hoard or reserve; figuratively to deny; specifically
(favorably) to protect, (unfavorably) to lurk:--esteem,
hide(-den one, self), lay up, lurk (be set) privily, (keep)
secret(-ly, place).
צָפַן (tsa.phan) — to treasure.
1) to hide, treasure, treasure or store up
1a)(Qal)
1a1) to hide, treasure, treasure up
1a2) to lie hidden, lurk
1b) (Niphal) to be hidden, be stored up
1c) (Hiphil) to hide, hide from discovery
V-Hiphil-Inf-a | Suff — Verb hiphil infinitive construct common · suffixHVhcc/Sp3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
תֵּבָה (tebah) means 'ark' and refers to a box or chest. It is notably used for the vessel Noah built and the basket that held Moses. The word may derive from a foreign source, but its primary meaning is consistent across entries.
תֵּבָה n.f. ark (prop. chest, box)
base
H8392 תֵּבָה ark
8392 tebah tay-baw'
perhaps of foreign derivation; a box:--ark.
תֵּבָה (te.vah) — ark.
1) ark
1a) vessel which Noah built
1b) basket vessel in which Moses was placed
N-fs — Noun common · feminine singular constructHNcfsc
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…
גֹּ֫מֶא (gome') refers to a type of plant, specifically a rush or reed, often associated with papyrus. The word is built from the root related to absorbency, indicating its porous nature. It appears in contexts related to vegetation in the Old Testament.
גֹּ֫מֶא n.m. rush, reed, papyrus
base
H1573 גֹּ֫מֶא rush, reed, papyrus
1573 gome' go'-meh
from 1572; properly, an absorbent, i.e. the bulrush (from its
porosity); specifically the papyrus:--(bul-)rush.
see HEBREW for 01572
גֹּ֫מֶא (go.me) — reed.
rush, reed, papyrus
N-ms — Noun common · masculine singular absoluteHNcmsa
pa-pi'-rus (Cyperus papyrus; bublos, biblos, whence biblion, a roll, ta biblia, "the Books" = the Bible):
1. Papyrus Paper
2. Egyptian Papyri
3. Aramaic Papyri
4. Greek Papyri
5. Their Discovery.
6. Classical Papyri
7. Septuagint Papyri
8. New Testament Papyri
9. Theological Papyri
10. Documentary Papyri
11. Contribution to New Testament Study
12. Chief Collections
13. Coptic, Arabic and Other Papyri
A marsh or water plant, abundant in Egypt in ancient times, serving many purposes in antiquity. The papyrus tuft was the emblem of the Northern Kingdom in Egypt. Like the lotus, it suggested one of the favorite capitals of Egyptian architecture. Ropes, sandals, and mats were made from its fibers (see Odyssey xxi.391; Herod. ii.37, 69), and bundles of the long, light stalks were bound together into light boats (Isa 18:2; Breasted, History of the…
→ (R. V., margin) Ex 2:3
The Hebrew word חָמַר (chamar) has several meanings, primarily relating to boiling or fermenting, as well as covering or smearing with asphalt. It can also denote a reddening effect. The entries highlight its use in contexts of agitation, such as foaming waters, and its specific application in Exodus 2:3 regarding sealing with pitch.
חָמַר vb. ferment, boil or foam up
Qal and wine which foams; the great waters foamed; let its waters roar and foam.
Pe‛al‛al my bowels are in a ferment
H2560a חָמַר ferment, boil or foam up H2560b חָמַר vb. denom. cover or smear with asphalt H2560c חמר be red
2560 chamar khaw-mar'
a primitive root; properly, to boil up; hence, to ferment
(with scum); to glow (with redness); as denominative (from
2564) to smear with pitch:--daub, befoul, be red, trouble.
see HEBREW for 02564
חָמַר (cha.mar) — to aggitate.
1) to boil, foam, foam up, ferment
1a) (Qal) to boil, foam up
1b) (Poalal) to be troubled, be in turmoil
חָמַר (cha.mar) — to daub.
(Qal) to daub, seal up, cover or smear with asphalt
חָמַר (cha.mar) — be red.
(Poalal) to be reddened
Conj | V-Qal-ConsecImperf-3fs | Suff — Verb qal sequential imperfect third person feminine singular · suffixHc/Vqw3fs/Sp3fs
חֵמָר (chemar) refers to bitumen, asphalt, or slime. It is derived from a root meaning to rise to the surface. The entries consistently define it as a substance used in construction or sealing, with no significant disagreement among the lexicons.
חֵמָר n.[m.] bitumen, asphalt
base
H2564 חֵמָר bitumen, asphalt
2564 chemar khay-mawr'
from 2560; bitumen (as rising to the surface):--slime(-pit).
see HEBREW for 02560
חֵמָר (che.mar) — bitumen.
slime, pitch, asphalt, bitumen
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
bi-tu'-men.
See SLIME.
זֶ֫פֶת (zepheth) refers to pitch, tar, or asphalt, derived from an unused root meaning to liquify. The entries indicate its use in contexts related to materials that soften in heat, but there are no specific verse references provided.
זֶ֫פֶת n.f. pitch
base
H2203 זֶ֫פֶת pitch
2203 zepheth zeh'-feth
from an unused root (meaning to liquify); asphalt (from its
tendency to soften in the sun):--pitch.
זֶ֫פֶת (ze.phet) — pitch.
pitch, tar, asphalt
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/Rd/Ncfsa
pich: The translation of the noun kopher, and the verb kaphar, in Ge 6:14 and of the noun zepheth, in Ex 2:3; Isa 34:9. In Ge 6:14 the words are the ordinary forms for "covering," "cover," so that the translation "pitch" is largely guesswork, aided by the Septuagint, which reads asphaltos, "bitumen," here, and by the fact that pitch is a usual "covering" for vessels. The meaning of zepheth, however, is fixed by the obvious Dead Sea imagery of Isa 34:9-15--the streams and land of Edom are to become burning bitumen, like the sites of Sodom and Gomorrah. In Ex 2:3 zepheth…
Pitch
(Gen. 6:14), asphalt or bitumen in its soft state, called “slime” (Gen. 11:3; 14:10; Ex. 2:3), found in pits near the Dead Sea (q.v.). It was used for various purposes, as the coating of the outside of vessels and in building. Allusion is made in Isa. 34:9 to its inflammable character. (See SLIME.)
The three Hebrew words so translated all represent the same object, viz., mineral pitch or asphalt in its different aspects. Asphalt is an opaque, inflammable substance which bubbles up from subterranean fountains in a liquid state, and hardens by exposure to the air, but readily melts under the influence of heat. In the latter state it is very tenacious, and was used as a cement in lieu of mortar in Babylonia ((Genesis 11:3) as well as for coating the outside of vessels, (Genesis 6:14) and particularly for making the papyrus boats of the Egyptians water-tight. (Exodus 2:3) The jews and Arabians got their supply in large quantities from the Dead Sea, which hence received its classical name of Lacus Asphaltites .
Ge 6:14 Ex 2:3, translated "slime" in Ge 11:3 14:10, is properly bitumen or asphaltum, anciently found on and near the Dead Sea, which was hence called the lake Asphaltities. It abounded in the vicinity of Babylon, and was used as fuel. The ark of Noah and that of Moses were rendered waterproof by it; and the bricks of the tower of Babel were cemented with it. It is commonly found in a solid state; but being liquefied by heat, and used as a mortar, it becomes as hard as the rocks it cements together. It is still thrown up by earthquakes from the bottom of the Dead Sea, and floats to the shore sometimes in large masses. See SEA 3.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
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)
DirObjM — ParticleHTo
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Child
This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
סוּף (suph) refers to reeds or rushes, particularly associated with the Nile and the Red Sea. The term may have Egyptian origins and is used to describe both a type of water plant and the Red Sea itself. The entries indicate that it can denote the Gulf of Suez and the sea from the straits to the Gulf of Akaba.
סוּף n.m. reeds, rushes
rushes, in Nile
Red Sea
base
H5488 סוּף reeds, rushes . rushes, in Nile
. Red Sea
5488 cuwph soof
probably of Egyptian origin; a reed, especially the
papyrus:--flag, Red (sea), weed. Compare 5489.
see HEBREW for 05489
סוּף (suph) — Red (Sea).
1) of Red Sea
2) of Gulf of Suez
3) of sea from straits to Gulf of Akaba
Also named: eruthros (ἐρυθρός "Red( Sea)" G2063) as "Reed Sea"
סוּף (suph) — reed.
1) reed, rush, water plant
1a) rushes
1b) sea of rushes - used of Red Sea
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fs — Noun common · feminine singular constructHNcfsc
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…
יְאֹר (ye'or) refers to a stream or canal, specifically associated with the Nile River in Egypt. It encompasses various watercourses, including collateral canals and trenches, and can also denote rivers in general. The term is of Egyptian origin and highlights the significance of the Nile as a primary water source.
יְאֹר, יְאוֹר n.m. stream of the Nile, stream, canal
base
H2975 יְאֹר, יְאוֹר stream of the Nile, stream, canal
2975 y`or yeh-ore'
of Egyptian origin; a channel, e.g. a fosse, canal, shaft;
specifically the Nile, as the one river of Egypt, including
its collateral trenches; also the Tigris, as the main river of
Assyria:--brook, flood, river, stream.
יְאֹר (ye.or) — Nile.
This name means river, stream, canal
Also named: shi.chor (שִׁיחוֹר "Nile" H7883H)
יְאֹר (ye.or) — stream.
1) river, stream, canal, Nile, Nile-canal
1a) stream, river (Nile)
1b) Nile-arms, Nile-canals
1c) watercourses
1d) shafts (mining)
1e) river (in general)
Art | N-proper — Particle · noun properHTd/Npl
riv'-er:
(1) The usual word is nahar (Aramaic nehar (Ezr 4:10, etc.)), used of the rivers of Eden (Ge 2:10-14), often of the Euphrates (Ge 15:18, etc.), of Abana and Pharpar (2Ki 5:12), the river of Gozan (2Ki 17:6), the river Chebar (Eze 1:1), the rivers (canals?) of Babylon (Ps 137:1), the rivers of Ethiopia (Isa 18:1; Ze 3:10). Compare nahr, the common Arabic word for "river."
River
(1.) Heb. ‘aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated “brook,” “river,” “stream,” but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a “torrent,” in summer a “wady” or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter…
In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, "the river," it signifies invariably the Euphrates. (Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16) etc. It is never applied to the fleeting…
This word answers in our Bible to various Hebrew terms, of which the principal are the following:
1. Yeor, an Egyptian word signifying river. It is always applied to the Nile and its various canals, except in Job 28:10 Da 12:5,6,7 2. Nahar, applied, like our word river, to constantly flowing streams, such as the Euphrates. In our version this word is sometimes rendered "flood," Jos 24:2,3, etc.
3. Nahal, a torrent-bed, or valley through which water flows in the rainy season only, Nu 34:5, etc; frequently rendered "brook," Nu 13:28 Job 6:15, etc. Such streams are to the…