Genesis 37:24 — Word Study
WLCוַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם׃
BSAand they took himlâqach▸ [grabbed, seized] and threwshâlak▸ [cast] himʼêth into the pitbôwr [cistern, empty well] Now the pitbôwr [cistern, hole] was emptyrêyq [worthless, without value] with noʼayin [none, nothing] watermayim [liquid, source of refreshment]
| Greek | English | Parsing |
|---|---|---|
| וַיִּ֨קָּחֻ֔הוּ | and they took him | Verb qal sequential imperfect third person masculine plural, suffix |
| וַיַּשְׁלִ֥כוּ | and they threw | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֹת֖וֹ | the object marker him | Particle, suffix |
| הַבֹּ֑רָה | the pit towards | Particle, noun common masculine singular absolute, suffix |
| וְהַבּ֣וֹר | and the pit | Conjunction, particle, noun common masculine singular absolute |
| רֵ֔ק | [was] empty | Adj |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| בּ֖וֹ | in it | Preposition, suffix |
| מָֽיִם׃ | [was] water | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and they took him and threw him into the pit. Now the pit was empty, with no water in it. |
| KJV | And they took him, and cast him into a pit: and the pit was empty, there was no water in it. |
| ASV | and they took him, and cast him into the pit: and the pit was empty, there was no water in it. |
| YLT | and take him and cast him into the pit, and the pit [is] empty, there is no water in it. |
| WEB | and they took him, and threw him into the pit. The pit was empty. There was no water in it. |
| BBE | And they took him and put him in the hole: now the hole had no water in it. |
Where they part company is הַבֹּ֑רָה — see How Translations Differ.
The sentence consists of a main clause followed by descriptive and prepositional phrases, clearly outlining the actions and their consequences.
4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectמַיִם
verbשָׁלַךְ
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 37:24
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 Betrayal of Josephgenerated
Genesis 37:24 recounts the moment when Joseph's brothers, driven by jealousy, seized him and cast him into a pit. This act of betrayal marks a significant turning point in Joseph's life, leading to his eventual journey to Egypt. The context highlights familial conflict and the consequences of envy, which echo throughout the narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:7 | For without cause they laid their net for me; without reason they dug a pit for my soul. |
| 2 | Lamentations 4:20 | The LORD’s anointed, the breath of our life, was captured in their pits. We had said of him, “Under his shadow we will live among the nations.” |
| 3 | Psalm 40:2 | He lifted me up from the pit of despair, out of the miry clay; He set my feet upon a rock, and made my footsteps firm. |
| 4 | Psalm 88:6–8 | You have laid me in the lowest Pit, in the darkest of the depths. |
| 5 | Psalm 130:1–2 | Out of the depths I cry to You, O LORD! |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — וַיִּ֨קָּחֻ֔הוּ, vai.Yi.ka.Chu.hugenerated
The verb וַיִּ֨קָּחֻ֔הוּ (*vai.Yi.ka.Chu.hu*) is a sequential imperfect form of לָקַח (*laqach*), meaning 'to take.' It indicates that Joseph was forcibly taken by his brothers, emphasizing their active role in this betrayal.
This form suggests a completed action in the past, highlighting the immediacy of the event. The use of the plural form indicates that multiple brothers participated in the act, reinforcing the collective nature of their betrayal.
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 action is governed by two finite verbs: וַיִּ֨קָּחֻ֔הוּ (*and they took him*) and וַיַּשְׁלִ֥כוּ (*and they threw*). The structure indicates a sequence of actions performed by Joseph's brothers.
The sentence is straightforward, with the verbs leading the clauses and the object marker אֹת֖וֹ (*him*) clearly indicating the direct object of the actions.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּ֨קָּחֻ֔הוּ as αὐτὸν (*him*), indicating a direct correspondence in meaning, emphasizing the act of taking Joseph.
This choice reflects a consistency in the narrative, maintaining the focus on Joseph as the subject of the brothers' actions.
In plain words — the whole versegenerated
Genesis 37:24 describes how Joseph's brothers took him and threw him into a pit that was empty and had no water. This act of betrayal sets the stage for the events that follow in Joseph's life.
Frequently Asked Questionsgenerated
The pit represents a place of confinement and abandonment, highlighting the severity of his brothers' betrayal.
The emptiness of the pit signifies Joseph's vulnerability and the lack of resources or support at that moment.
This betrayal leads to Joseph being sold into slavery, which ultimately sets the stage for his rise to power in Egypt.
Joseph's story teaches about resilience in the face of betrayal and the unfolding of God's plan through difficult circumstances.
Reflection Questionsgenerated
- How do I respond when I feel betrayed by those close to me?
- What can I learn from Joseph's attitude during his trials?
- In what ways can I support others who are facing difficult situations?
- How can I trust in God's plan when circumstances seem dire?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Genesis 37:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they took him, and cast him into a pit,.... Into the same that Reuben pointed to them, whose counsel they gladly took and readily executed, supposing he meant the same thing they did, starving
Read John Gill on Genesis 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they took him, and cast him into a pit: and the pit was empty, there was no water in it. No JFB commentary on this verse.
Read Robert Jamieson on Genesis 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 37:24 And they took him, and cast him into a pit: and the pit [was] empty, [there was] no water in it.Ver. 24. They cast him into a pit.] Where they meant he should pine and perish with hunger, which is a more cruel death than to die by the sword. Thus died Drusus by the command of Tiberius; food being denied him, he had eaten the stuffings of his bed. I have heard of a certain bishop, saith Melancthon, who, having cast ten men into a dungeon for their religion’ s sake, kept them there so long without all manner of food, that they devoured one another. Druso adeo alimenta subducta, ut tomentum a culcitra tentaverit mandere. - Tacit. Joh. Manlii, loc. com., 124.
Read John Trapp on Genesis 37 →CambridgeThe Cambridge Bible for Schools and Colleges24. the pit was empty] Cf. the incident in the life of Jeremiah (Jeremiah 38:6). Presumably this was the reason why Reuben proposes to “cast him into this pit” (Genesis 37:22).
Read Cambridge on Genesis 37 →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
and they took him and threw him into the pit. Now the pit was empty, with no water in it.
and they took him, and threw him into the pit. The pit was empty. There was no water in it.
and they took him and threw him into the pit. Now the pit was empty, with no water in it.
Then they took him and threw him into the cistern. (Now the cistern was empty; there was no water in it.)
Tyndale line
And they took him, and cast him into a pit: and the pit was empty, there was no water in it.
and they took him, and cast him into the pit: and the pit was empty, there was no water in it.
and they took him, and cast him into the pit: and the pit was empty, there was no water in it.
And they took him, and cast him into a pit: and the pit was empty; there was no water in it.
And they tooke him, and cast him into a pit, and the pit was emptie, without water in it.
Strictly literal
and they took him and cast him into the pit; now the pit was empty — there was no water in it.
and take him and cast him into the pit, and the pit [is] empty, there is no water in it.
and take him and cast him into the pit, and the pit [is] empty, there is no water in it.
And they took him, and cast him into the pit; and the pit was empty; there was no water in it.
They took him and threw him into the pit. The pit was empty with no water in it.
From the Latin
And cast him into an old pit, where there was no water.
Simplified
grabbed him and threw him into a pit. (The pit was empty—it didn't have any water in it.)
And they took him and put him in the hole: now the hole had no water in it.
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 Septuagint, which matches eight of the nine words. The Samaritan Pentateuch differs in two words: יקחו (*they took*) and ריק (*empty*), while the Dead Sea Scrolls present one word intact and eight supplied by an editor, showing some variation in the text's transmission.
וַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם׃
8 of the 9 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.
ויקחו וישׁלכו אתו הבור והבור ריק אין בו מים
2 words differ from the Masoretic Text: יקחו (take), ריק (empty)
ויקח׳הו [וישלכו] [את׳ו] [הבר׳ה] [והבור] [רק] [אין] [ב׳ו] [מים]
1 word on the leather — 8 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 37:24
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.
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-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3ms
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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 | Suff — Particle · suffixHTo/Sp3ms
בּוֹר (bor) refers to a pit, well, or cistern, often used for water storage or as a dungeon. It can also denote a grave pit. The term appears in various contexts, including the specific location known as the cistern of Sirah, mentioned in 2 Samuel 3:26. The entries consistently emphasize its function as a hole or pit.
בּוֹר n.m. pit, cistern, well
cistern, containing water, made by digging
later appar. well
pit
dungeon
(poet. & late; never c. art.) pit of the grave
base
בּוֹר הַסִּרָה n.pr.loc. 2 S 3:26 (cistern of Sirah)
ref
H953a בּוֹר pit, cistern, well H953b בּוֹר הַסִּרָה (cistern of Sirah)
953 bowr bore
from 952 (in the sense of 877); a pit hole (especially one
used as a cistern or a prison):--cistern, dungeon, fountain,
pit, well.
see HEBREW for 0952
see HEBREW for 0877
בּוֹר (bor) — pit.
pit, well, cistern, dungeon, pit of the grave
בּוֹר (bor) — Cistern.
Cistern of Sirah
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
בּוֹר (bor) refers to a pit, well, or cistern, often used for water storage or as a dungeon. It can also denote a grave pit. The term appears in various contexts, including the specific location known as the cistern of Sirah, mentioned in 2 Samuel 3:26. The entries consistently emphasize its function as a hole or pit.
בּוֹר n.m. pit, cistern, well
cistern, containing water, made by digging
later appar. well
pit
dungeon
(poet. & late; never c. art.) pit of the grave
base
בּוֹר הַסִּרָה n.pr.loc. 2 S 3:26 (cistern of Sirah)
ref
H953a בּוֹר pit, cistern, well H953b בּוֹר הַסִּרָה (cistern of Sirah)
953 bowr bore
from 952 (in the sense of 877); a pit hole (especially one
used as a cistern or a prison):--cistern, dungeon, fountain,
pit, well.
see HEBREW for 0952
see HEBREW for 0877
בּוֹר (bor) — pit.
pit, well, cistern, dungeon, pit of the grave
בּוֹר (bor) — Cistern.
Cistern of Sirah
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.
רֵיק (reyq) means empty or vain, often referring to something that is worthless or idle. It can describe physical emptiness, such as vessels, as well as ethical worthlessness. The word is derived from a root meaning to empty, and it appears in contexts that highlight its figurative implications.
[רֵיק], רֵק adj. empty, vain
base
H7386 [רֵיק], רֵק empty, vain
7386 reyq rake
or (shorter) req {rake}; from 7324; empty; figuratively,
worthless:--emptied(-ty), vain (fellow, man).
see HEBREW for 07324
רֵיק (req) — worthless.
1) empty, vain
1a) empty (of vessels)
1b) empty, idle, worthless (ethically)
Adj — AdjHAamsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22