Genesis 1:7 — Word Study
WLCוַיַּ֣עַשׂ אֱלֹהִים֮ אֶת־ הָרָקִיעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֙יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָרָקִ֑יעַ וַֽיְהִי־ כֵֽן׃
BSASo God’ĕ·lō·hîm [Elohim, the one supreme God] madeway·ya·‘aś▸ [created, brought into being] the expansehā·rā·qî·a‘ [the firmament, solid sky] and separatedway·yaḇ·dêl▸ [divided, set apart] the watersham·ma·yim [liquid, source of refreshment] beneathmit·ta·ḥaṯ [under, below] [it]lā·rā·qî·a‘ fromū·ḇên the watersham·ma·yim [liquid, source of refreshment] abovemê·‘al [on, over] And it wasway·hî-▸ soḵên [thus, in agreement]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֣עַשׂ | and he made | Verb, Qal, sequential imperfect third person masculine singular |
| אֱלֹהִים֮ | God | Noun common, masculine plural absolute |
| אֶת־ | the object marker | Particle |
| הָרָקִיעַ֒ | the firmament | Particle, noun common masculine singular absolute |
| וַיַּבְדֵּ֗ל | and he separated | Verb, Hiphil, sequential imperfect third person masculine singular |
| בֵּ֤ין | between | Conjunctive waw, Preposition |
| הַמַּ֙יִם֙ | the waters | Particle, noun common masculine plural absolute |
| אֲשֶׁר֙ | which | Particle |
| מִתַּ֣חַת | [were] from under | Preposition, noun common masculine singular construct |
| לָרָקִ֔יעַ | to the firmament | Preposition, noun common masculine singular absolute |
| וּבֵ֣ין | and between | Conjunction |
| הַמַּ֔יִם | the waters | Particle, noun common masculine plural absolute |
| אֲשֶׁ֖ר | which | Particle |
| מֵעַ֣ל | [were] from | Preposition, preposition |
| לָרָקִ֑יעַ | the firmament | Preposition, noun common masculine singular absolute |
| וַֽיְהִי־ | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כֵֽן׃ | so | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So God made the expanse and separated the waters beneath it from the waters above. And it was so. |
| KJV | And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. |
| ASV | And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. |
| YLT | And God maketh the expanse, and it separateth between the waters which [are] under the expanse, and the waters which [are] above the expanse: and it is so. |
| WEB | God made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse; and it was so. |
| BBE | And God made the arch for a division between the waters which were under the arch and those which were over it: and it was so. |
The translations agree on the key actions in this verse, particularly the creation of the firmament and the separation of waters.
The sentence has a main action followed by a description of the separation, concluding with an affirmation of God's command.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbעָשָׂה
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 — Genesis 1:7
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 Creation of the Firmamentgenerated
Genesis 1:7 describes God's act of creating the firmament and separating the waters, marking a significant moment in the creation narrative. This verse follows God's command to create an expanse to divide the waters, emphasizing the structured order of creation. It aligns with earlier verses where God speaks creation into existence, reflecting His authority and power. The firmament serves as a boundary between the waters, illustrating the separation of elements in the cosmos.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 8:28–29 | when He established the clouds above, when the fountains of the deep gushed forth, |
| 2 | Job 26:8 | He wraps up the waters in His clouds, yet the clouds do not burst under their own weight. |
| 3 | Psalm 104:10 | He sends forth springs in the valleys; they flow between the mountains. |
| 4 | Psalm 148:4 | Praise Him, O highest heavens, and you waters above the skies. |
| 5 | Ecclesiastes 11:3 | If the clouds are full, they will pour out rain upon the earth; whether a tree falls to the south or to the north, in the place where it falls, there it will lie. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָשָׂה, asahgenerated
The verb עָשָׂה (asah) means to make or do, encompassing a broad range of actions from creating to performing tasks. It is first used here in the context of God creating the firmament, illustrating His role as the creator.
This verb is in the Qal form, indicating a simple action, and is used extensively throughout the Hebrew Bible, highlighting its foundational importance in the narrative of creation.
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 וַיַּ֣עַשׂ (and he made) governs the sentence, with two actions described: making the firmament and separating the waters. The structure emphasizes the sequential nature of God's creative acts.
The phrase בֵּין הַמַּ֙יִם֙ (between the waters) indicates the relationship between the two bodies of water, clarifying the division God established.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐποίησεν (epoiesen) to translate עָשָׂה, which also means 'made' but carries a connotation of crafting or forming, suggesting a more deliberate act of creation.
For וַיַּבְדֵּ֗ל, the LXX employs διεξώρισεν (diexōrisen), which emphasizes the act of clearly defining or distinguishing, aligning with the Hebrew meaning of separation.
In plain words — the whole versegenerated
Genesis 1:7 tells us that God made the firmament and separated the waters below from the waters above. This action establishes the order of creation, showing how God organized the elements of the world.
Frequently Asked Questionsgenerated
The firmament represents the sky or heavens, created by God to separate the waters above from those below, establishing order in creation.
The separation of waters indicates God's authority in creation, establishing boundaries and order within the cosmos.
This verse is part of the creation account in Genesis, illustrating God's methodical approach to creating the world, emphasizing His power and sovereignty.
'And it was so' confirms that God's command was effective, indicating that what He spoke into existence came to be as He intended.
Reflection Questionsgenerated
- What does the creation of the firmament teach us about God's nature as a creator?
- How can we apply the concept of separation in our lives, distinguishing between what is good and what is not?
- In what ways does this verse encourage us to recognize order in the world around us?
- How can understanding God's creative acts deepen our appreciation for the natural world?
The early church on this verse — how the Fathers read it
Early church fathers comment on the creation narrative, discussing the significance of the firmament and God's creative authority.
The firmament was created on the evening of the second night, just as the heavens came to be on the evening of the first night.Early Church Fathers on Genesis 1 →
Before laying hold of the meaning of Scripture let us try to meet objections from other quarters. We are asked how, if the firmament is a spherical body, as it appears to the eye,Early Church Fathers on Genesis 1 →
But as far as concerns the separation of the waters I am obliged to contest the opinion of certain writers in the church who, under the shadow of high and sublime conceptions,Early Church Fathers on Genesis 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 1:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd God made the firmament,.... By a word speaking, commanding it into being, producing it out of the chaos, and spreading it in that vast space between the heaven of heavens and our earth (z).
Read John Gill on Genesis 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. Let there be a firmament , [ raaqiya` (H7549)] - expansion.
Read Robert Jamieson on Genesis 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe firmament here is either, 1. The starry heaven; so called, not from its solidity, but from its fixed, durable, and, in a sort, incorruptible and unchangeable nature. Or, 2. The air; called here, the expansion, or extension, because it is extended far and wide, even from the earth to the third heaven; called also the firmament, because it is fixed in its proper place, from whence it cannot be moved, unless by force. The waters under the firmament are seas, rivers, lakes, fountains, and other waters in the bowels of the earth. The waters above the firmament, or above the heavens, as they are called, Psalms 148:4, are either, 1. A collection or sea of waters placed by God above all the…
Read Matthew Poole on Genesis 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 1:7 And God made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above the firmament: and it was so.Ver. 7. Waters which were above the firmament.] That is the clouds, and watery meteors above the lower region of the air, where God’ s "pavilion round about him is dark waters, and thick clouds of the skies". These he "weighs by measure"; not a drop falls in vain, or in a wrong place. And this is the first heaven: as the second is the starry sky, which is firm and fast, "as a molten looking-glass". To this heaven, some that have calculated curiously, have found it five hundred years’ journey. Others say, that if a stone should fall…
Read John Trapp on Genesis 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) God made the firmament.—This wide open expanse upon earth’s surface, supplied by the chemistry of nature—that is, of God—with that marvellous mixture of gases which form atmospheric air, was a primary necessity for man’s existence and activity. In each step of the narrative it is ever man that is in view; and even the weight of the superincumbent atmosphere is indispensable for the health and comfort of the human body, and for the keeping of all things in their place on earth. (See Note, Genesis 1:8.) And in this secondary sense it may still rightly be called the firmament. The waters which were under the firmament . . . the waters which were above the firmament.—While this is a popular…
Read Charles John Ellicott on Genesis 1 →CambridgeThe Cambridge Bible for Schools and Colleges7. and it was so] This formula is here out of place. See previous note.
Read Cambridge on Genesis 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. God made the firmament — By his almighty fiat the dense mist that hung over the face of the deep, and was itself a vast expanse of waters, was lifted up to find a local habitation on high.
Read Daniel Denison Whedon on Genesis 1 →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
So God made the expanse and separated the waters beneath it from the waters above. And it was so.
God made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse; and it was so.
So God made the expanse and separated the waters beneath it from the waters above. And it was so.
So God made the expanse and separated the water under the expanse from the water above it. It was so.
Tyndale line
And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
And God made the firmament; and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
Then God made the firmament, and separated the waters, which were vnder the firmament, from the waters which were aboue the firmament: and it was so.
Strictly literal
And God made the expanse, and divided between the waters that are under the expanse and the waters that are above the expanse; and it was so.
And God maketh the expanse, and it separateth between the waters which [are] under the expanse, and the waters which [are] above the expanse: and it is so.
And God makes the expanse, and it separates between the waters which [are] under the expanse, and the waters which [are] above the expanse: and it is so.
And God made the expansion, and divided between the waters which were under the expansion and the waters which were above the expansion: and it was so.
God made the expanse and divided the waters which were under the expanse from the waters which were above the expanse. It was so.
From the Latin
And God made a firmament, and divided the waters that were under the firmament, from those that were above the firmament, and it was so.
Simplified
So God made an expanse to divide the waters that were above from the waters that were below. And that's what happened.
And God made the arch for a division between the waters which were under the arch and those which were over it: and it was so.
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 presents the verse as: 'So God made the expanse and separated the waters beneath it from the waters above. And it was so.' The Samaritan Pentateuch agrees with the Masoretic Text word for word. The Septuagint matches 14 of the 17 words from the Masoretic Text but has its own word order and articles. The Dead Sea Scrolls, specifically 4Q2 and 4Q7, contain fragments that align closely with the Masoretic Text, though some words are restored or supplied by an editor. Overall, the primary agreement is between the Masoretic Text and the Samaritan Pentateuch, while the Septuagint and Dead Sea Scrolls show variations in wording and restoration.
וַיַּ֣עַשׂ אֱלֹהִים֮ אֶת־ הָרָקִיעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֙יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָרָקִ֑יעַ וַֽיְהִי־ כֵֽן׃
14 of the 17 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.
ויעשׂ אלהים את הרקיע ויבדל בין המים אשׁר מתחת לרקיע ובין המים אשׁר מעל לרקיע ויהי כן
Agrees with the Masoretic Text here, word for word.
[ויעש] [אלהים] [את] [הרקיע] [ויבדל] בין המים אשר מתחת לרקיע [ובין] [המים] אשר מעל לרקיע ויהי כן
8 words on the leather — 2 partly restored, 7 supplied entire by an editor.
[ויעש] אלהים את הרקיע ויבדל בין המים אשר מתחת [לרקיע] [ובין] [המים] [אשר] מעל לרקיע ויהי כן
11 words on the leather — 1 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 1:7
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Noun - masculine plural — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
רָקִיעַ (raqiya`) refers to an extended surface or expanse, often translated as 'firmament.' It denotes the vault of heaven, which Hebrews viewed as solid and supporting waters above. The term is linked to the concept of a flat expanse, emphasizing its role in the structure of the sky.
רָקִיעַ n.m. extended surface, (solid) expanse
(flat) expanse
the vault of heaven, or ‘firmament,’ regarded by Hebrews as solid, and supporting ‘waters’ above it
base
H7549 רָקִיעַ extended surface, (solid) expanse . (flat) expanse
. the vault of heaven, or ‘firmament,’ regarded by Hebrews as solid, and supporting ‘waters’ above it
7549 raqiya` raw-kee'-ah
from 7554; properly, an expanse, i.e. the firmament or
(apparently) visible arch of the sky:--firmament.
see HEBREW for 07554
רָקִיעַ (ra.qi.a) — expanse.
1) extended surface (solid), expanse, firmament
1a) expanse (flat as base, support)
1b) firmament (of vault of heaven supporting waters above)
1b1) considered by Hebrews as solid and supporting 'waters' above
Article | Noun - masculine singular — Particle · noun common masculine singular absoluteHTd/Ncmsa
fur'-ma-ment.
See ASTRONOMY. III, 3.
Firmament
From the Vulgate firmamentum, which is used as the translation of the Hebrew raki’a. This word means simply “expansion.” It denotes the space or expanse like an arch appearing immediately above us. They who rendered raki’a by firmamentum regarded it as a solid body. The language of Scripture is not scientific but popular, and hence we read of the sun rising and setting, and also here the use of this particular word. It is plain that it was used to denote solidity as well as expansion. It formed a division between the waters above and the waters below (Gen. 1:7). The raki’a supported the upper reservoir (Ps. 148:4). It was the support also of the heavenly bodies (Gen. 1:14), and is spoken of as having “windows” and…
In Scripture the word denotes an expanse, a wide extent; for such is the signification of the Hebrew word. The original, therefore, does not convey the sense of solidity, but of stretching, extension; the great arch of expanse over our heads, in which are placed the atmosphere and the clouds, and in which the stars appear to be placed, and are really seen. --Webster.
Ge 1:17, the expanse of the heavens immediately above the earth. The Hebrews seem to have viewed this as an immense crystalline dome, studded with stars, resting on the far distant horizon all around the spectator, and separating the waters above us from those on the earth. Through its windows the rain descended. It is not necessary to suppose they thought it was solid, Ps 19:1; Isa 40:22. It is not the aim of Scripture to give scientific statements of natural phenomena. Teaching religion, not astronomy of physics, it does not anticipate modern discoveries, but speaks of natural objects and occurrences in the common language of men everywhere. Hence, in part, its attractiveness in all ages as a book for the people.
בָּדַל (badal) is a Hebrew verb meaning to divide or separate. It encompasses various senses, including making distinctions between clean and unclean or holy and profane. The word can also imply setting apart or severing, with reflexive forms indicating self-separation. The entries consistently highlight its use in both literal and figurative contexts.
[בָּדַל] vb. be divided, separate
Hiph. divide, separate
divide, separate, subj. God
separate, set apart
make a distinction between clean and unclean, holy and profane
divide into parts
Niph.
(reflex. of Hiph. 2)
pass. be separated
base
H914 בָּדַל be divided, separate . divide, separate . divide, separate, subj. God
. separate, set apart
. make a distinction between clean and unclean, holy and profane
. divide into parts
. . (reflex. of Hiph. 2)
. pass. be separated
914 badal baw-dal'
a primitive root; to divide (in variation senses literally or
figuratively, separate, distinguish, differ, select, etc.):--
(make, put) difference, divide (asunder), (make) separate
(self, -ation), sever (out), X utterly.
בָּדַל (ba.dal) — to separate.
1) to divide, separate
1a) (Hiphil)
1a1) to divide, separate, sever
1a2) to separate, set apart
1a3) to make a distinction, difference
1a4) to divide into parts
1b) (Niphal)
1b1) to separate oneself from (reflexive of 1a2)
1b2) to withdraw from
1b3) to separate oneself unto
1b4) to be separated
1b5) to be excluded
1b6) to be set apart
Conjunctive waw | Verb - Hifil - Consecutive imperfect - third person masculine singular — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Conjunctive waw | Preposition — Conjunctive waw · PrepositionHAcmsc
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Article | Noun - masculine plural — Particle · noun common masculine plural absoluteHTd/Ncmpa
wo'-terz (mayim, plural of may, "water"; in the New Testament hudor, "water"; kindunois potamon (2Co 11:26), the King James Version "perils of waters," is in the Revised Version (British and American) "perils of rivers"): In the New Testament there is frequent reference to the water of baptism. Pilate washes his hands with water to signify his guiltlessness. Jesus tells the Samaritan woman of the living water. The Lamb shall guide the redeemed unto fountains of waters of life.
The uses of mayim are well classified in BDB, especially the figurative references, as follows: a symbol of distress, "when thou passest through the waters" (Isa 43:2); of force, "like the breach of waters" (2Sa 5:20); of that which is overwhelming, "a…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Preposition-m — Preposition · noun common masculine singular constructHR/Ncmsc
רָקִיעַ (raqiya`) refers to an extended surface or expanse, often translated as 'firmament.' It denotes the vault of heaven, which Hebrews viewed as solid and supporting waters above. The term is linked to the concept of a flat expanse, emphasizing its role in the structure of the sky.
רָקִיעַ n.m. extended surface, (solid) expanse
(flat) expanse
the vault of heaven, or ‘firmament,’ regarded by Hebrews as solid, and supporting ‘waters’ above it
base
H7549 רָקִיעַ extended surface, (solid) expanse . (flat) expanse
. the vault of heaven, or ‘firmament,’ regarded by Hebrews as solid, and supporting ‘waters’ above it
7549 raqiya` raw-kee'-ah
from 7554; properly, an expanse, i.e. the firmament or
(apparently) visible arch of the sky:--firmament.
see HEBREW for 07554
רָקִיעַ (ra.qi.a) — expanse.
1) extended surface (solid), expanse, firmament
1a) expanse (flat as base, support)
1b) firmament (of vault of heaven supporting waters above)
1b1) considered by Hebrews as solid and supporting 'waters' above
Preposition-l, Article | Noun - masculine singular — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fur'-ma-ment.
See ASTRONOMY. III, 3.
Firmament
From the Vulgate firmamentum, which is used as the translation of the Hebrew raki’a. This word means simply “expansion.” It denotes the space or expanse like an arch appearing immediately above us. They who rendered raki’a by firmamentum regarded it as a solid body. The language of Scripture is not scientific but popular, and hence we read of the sun rising and setting, and also here the use of this particular word. It is plain that it was used to denote solidity as well as expansion. It formed a division between the waters above and the waters below (Gen. 1:7). The raki’a supported the upper reservoir (Ps. 148:4). It was the support also of the heavenly bodies (Gen. 1:14), and is spoken of as having “windows” and…
In Scripture the word denotes an expanse, a wide extent; for such is the signification of the Hebrew word. The original, therefore, does not convey the sense of solidity, but of stretching, extension; the great arch of expanse over our heads, in which are placed the atmosphere and the clouds, and in which the stars appear to be placed, and are really seen. --Webster.
Ge 1:17, the expanse of the heavens immediately above the earth. The Hebrews seem to have viewed this as an immense crystalline dome, studded with stars, resting on the far distant horizon all around the spectator, and separating the waters above us from those on the earth. Through its windows the rain descended. It is not necessary to suppose they thought it was solid, Ps 19:1; Isa 40:22. It is not the aim of Scripture to give scientific statements of natural phenomena. Teaching religion, not astronomy of physics, it does not anticipate modern discoveries, but speaks of natural objects and occurrences in the common language of men everywhere. Hence, in part, its attractiveness in all ages as a book for the people.
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
HC/Acmsc — ConjunctionHC/Acmsc
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Article | Noun - masculine plural — Particle · noun common masculine plural absoluteHTd/Ncmpa
wo'-terz (mayim, plural of may, "water"; in the New Testament hudor, "water"; kindunois potamon (2Co 11:26), the King James Version "perils of waters," is in the Revised Version (British and American) "perils of rivers"): In the New Testament there is frequent reference to the water of baptism. Pilate washes his hands with water to signify his guiltlessness. Jesus tells the Samaritan woman of the living water. The Lamb shall guide the redeemed unto fountains of waters of life.
The uses of mayim are well classified in BDB, especially the figurative references, as follows: a symbol of distress, "when thou passest through the waters" (Isa 43:2); of force, "like the breach of waters" (2Sa 5:20); of that which is overwhelming, "a…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
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
Preposition-m — Preposition · prepositionHR/R
רָקִיעַ (raqiya`) refers to an extended surface or expanse, often translated as 'firmament.' It denotes the vault of heaven, which Hebrews viewed as solid and supporting waters above. The term is linked to the concept of a flat expanse, emphasizing its role in the structure of the sky.
רָקִיעַ n.m. extended surface, (solid) expanse
(flat) expanse
the vault of heaven, or ‘firmament,’ regarded by Hebrews as solid, and supporting ‘waters’ above it
base
H7549 רָקִיעַ extended surface, (solid) expanse . (flat) expanse
. the vault of heaven, or ‘firmament,’ regarded by Hebrews as solid, and supporting ‘waters’ above it
7549 raqiya` raw-kee'-ah
from 7554; properly, an expanse, i.e. the firmament or
(apparently) visible arch of the sky:--firmament.
see HEBREW for 07554
רָקִיעַ (ra.qi.a) — expanse.
1) extended surface (solid), expanse, firmament
1a) expanse (flat as base, support)
1b) firmament (of vault of heaven supporting waters above)
1b1) considered by Hebrews as solid and supporting 'waters' above
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fur'-ma-ment.
See ASTRONOMY. III, 3.
Firmament
From the Vulgate firmamentum, which is used as the translation of the Hebrew raki’a. This word means simply “expansion.” It denotes the space or expanse like an arch appearing immediately above us. They who rendered raki’a by firmamentum regarded it as a solid body. The language of Scripture is not scientific but popular, and hence we read of the sun rising and setting, and also here the use of this particular word. It is plain that it was used to denote solidity as well as expansion. It formed a division between the waters above and the waters below (Gen. 1:7). The raki’a supported the upper reservoir (Ps. 148:4). It was the support also of the heavenly bodies (Gen. 1:14), and is spoken of as having “windows” and…
In Scripture the word denotes an expanse, a wide extent; for such is the signification of the Hebrew word. The original, therefore, does not convey the sense of solidity, but of stretching, extension; the great arch of expanse over our heads, in which are placed the atmosphere and the clouds, and in which the stars appear to be placed, and are really seen. --Webster.
Ge 1:17, the expanse of the heavens immediately above the earth. The Hebrews seem to have viewed this as an immense crystalline dome, studded with stars, resting on the far distant horizon all around the spectator, and separating the waters above us from those on the earth. Through its windows the rain descended. It is not necessary to suppose they thought it was solid, Ps 19:1; Isa 40:22. It is not the aim of Scripture to give scientific statements of natural phenomena. Teaching religion, not astronomy of physics, it does not anticipate modern discoveries, but speaks of natural objects and occurrences in the common language of men everywhere. Hence, in part, its attractiveness in all ages as a book for the people.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Adverb — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…