Genesis 8:11 — Word Study
WLCוַתָּבֹ֨א אֵלָ֤יו הַיּוֹנָה֙ לְעֵ֣ת עֶ֔רֶב וְהִנֵּ֥ה עֲלֵה־ זַ֖יִת טָרָ֣ף בְּפִ֑יהָ וַיֵּ֣דַע נֹ֔חַ כִּי־ קַ֥לּוּ הַמַּ֖יִם מֵעַ֥ל הָאָֽרֶץ׃
BSAAnd beholdhinnêh [look, see] the doveyôwnâh [a dove or pigeon] returnedbôwʼ▸ to himʼêl in the eveningʻêth [at eventide] with a freshly pluckedṭârâph [torn off] olivezayith leafʻâleh [a sign of new life] in her beakpeh [mouth] So NoahNôach [the patriarch] knewyâdaʻ▸ [understood] thatkîy the watersmayim [the flood] had recededqâlal■ [abated] fromʻal the earthʼerets [the land]
| Greek | English | Parsing |
|---|---|---|
| וַתָּבֹ֨א | and it came | Verb, Qal, sequential imperfect third person feminine singular |
| אֵלָ֤יו | to him | Preposition, suffix |
| הַיּוֹנָה֙ | the dove | Particle, noun common feminine singular absolute |
| לְעֵ֣ת | to [the] time of | Preposition, noun common both singular construct |
| עֶ֔רֶב | evening | Noun common, masculine singular absolute |
| וְהִנֵּ֥ה | and there! | Conjunction, particle |
| עֲלֵה־ | a leaf of | Noun common, masculine singular construct |
| זַ֖יִת | olive | Noun common, masculine singular absolute |
| טָרָ֣ף | freshly plucked | Adj |
| בְּפִ֑יהָ | [was] in mouth its | Preposition, noun common masculine singular construct, suffix |
| וַיֵּ֣דַע | and he knew | Verb, Qal, sequential imperfect third person masculine singular |
| נֹ֔חַ | Noah | Noun proper masculine |
| כִּי־ | that | Particle |
| קַ֥לּוּ | they were abated | Verb, Qal, perfect third person common plural |
| הַמַּ֖יִם | the waters | Particle, noun common masculine plural absolute |
| מֵעַ֥ל | from on | Preposition, preposition |
| הָאָֽרֶץ׃ | the earth | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And behold, the dove returned to him in the evening with a freshly plucked olive leaf in her beak. So Noah knew that the waters had receded from the earth. |
| KJV | And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth. |
| ASV | and the dove came in to him at eventide; and, lo, in her mouth an olive-leaf plucked off: so Noah knew that the waters were abated from off the earth. |
| YLT | and the dove cometh in unto him at even-time, and lo, an olive leaf torn off in her mouth; and Noah knoweth that the waters have been lightened from off the earth. |
| WEB | The dove came back to him at evening and, behold, in her mouth was a freshly plucked olive leaf. So Noah knew that the waters were abated from the earth. |
| BBE | And the dove came back at evening, and in her mouth was an olive-leaf broken off: so Noah was certain that the waters had gone down on the earth. |
Where they part company is טָרָף — see How Translations Differ.
The sentence is structured with a main clause followed by a series of phrases that provide details about the dove's return and Noah's realization.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנֹחַ
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 8:11
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 Return of the Dovegenerated
Genesis 8:11 describes the moment when the dove returns to Noah with a freshly plucked olive leaf, signaling that the floodwaters have receded from the earth. This event is pivotal in the narrative, indicating the restoration of life and the end of God's judgment through the flood. The surrounding verses depict Noah's patience and faith as he waits for the dove to return, illustrating a moment of hope and renewal.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 8:15 | So they proclaimed this message and spread it throughout their towns and in Jerusalem, saying, “Go out to the hill country and bring back branches of olive, wild olive, myrtle, palm, and other leafy trees, to make booths, as it is written.” |
| 2 | Zechariah 4:12–14 | And I questioned him further, “What are the two olive branches beside the two gold pipes from which the golden oil pours?” |
| 3 | Romans 10:15 | And how can they preach unless they are sent? As it is written: “How beautiful are the feet of those who bring good news!” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — טָרָף, ta.Rafgenerated
The word טָרָף (taraph) is an adjective meaning 'freshly plucked' or 'torn off.' It describes the olive leaf that the dove brings back, emphasizing its newness and vitality. The root of this word implies being plucked or torn away, which fits the context of a leaf that has been recently removed from a tree.
In this verse, the use of טָרָף highlights the significance of the olive leaf as a symbol of new life and hope after the flood. The freshness of the leaf suggests the earth's renewal and the promise of life returning after destruction.
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. The BSB has freshly plucked, which aligns with the KJV and NETB, emphasizing the leaf's newness.
Where others part company with the BSB is over טָרָף: torn off (LSV, YLT) shifts the focus slightly, suggesting a more violent removal rather than a gentle plucking. The difference highlights nuances in the interpretation of the leaf's condition.
Sentence Structuregenerated
The finite verbs וַתָּבֹ֨א (and it came) and וַיֵּ֣דַע (and he knew) govern the main actions of the verse, with several phrases providing details about the dove and the olive leaf. The structure emphasizes the sequence of events: the dove's return followed by Noah's realization.
The sentence begins with the conjunction וְהִנֵּ֥ה (and there!), drawing immediate attention to the dove's arrival. This placement underscores the significance of the moment, as Noah receives the sign he has been waiting for.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew וַתָּבֹ֨א is rendered as ἀνέστρεψεν (anestrepse), meaning 'returned.' This choice maintains the action of coming back, aligning closely with the Hebrew meaning.
The translation of טָרָף is not specified in the provided data, but the Greek term used conveys a sense of freshness, which complements the Hebrew's emphasis on the newly plucked nature of the olive leaf.
In plain words — the whole versegenerated
Genesis 8:11 tells us that the dove returned to Noah in the evening with a freshly plucked olive leaf in her beak. This indicates that the waters had receded from the earth, bringing hope and a sign of new life after the flood.
Frequently Asked Questionsgenerated
The olive leaf symbolizes peace and the restoration of life after the flood, indicating that the earth is recovering.
Noah sent out the dove to see if the waters had receded from the earth, hoping for a sign that it was safe to leave the ark.
The return of the dove with the olive leaf signifies that the floodwaters had receded and that life was beginning to return to the earth.
This verse marks a turning point in the flood narrative, showing God's promise of restoration and the end of judgment through the flood.
Reflection Questionsgenerated
- What does the olive leaf represent in my life as a sign of hope and renewal?
- How can I, like Noah, demonstrate patience and faith while waiting for God's promises to be fulfilled?
- In what ways do I recognize signs of new life and restoration in my own circumstances?
- How can I apply the lessons from Noah's story about trust and obedience in my daily life?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this passage to discuss themes of peace and restoration. Quotations from Augustine and Bede illustrate their interpretations of the dove and the olive leaf as symbols of hope.
The secular powers often and for a long time spare the wicked from corporal punishment and relieve some of them from their harassments,Early Church Fathers on Genesis 8 →
It is not difficult to see why everlasting peace is signified by the olive branch that the dove, returning, brought back to the ark. For we know that the smooth surface of oil is not readily hindered by a different liquid.Early Church Fathers on Genesis 8 →
But after waiting another seven days, he again sent the dove out of the ark; and it came back to him in the evening, carrying a fresh olive branch in its mouth.Early Church Fathers on Genesis 8 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 8:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the dove came in to him in the evening,.... It having been out all day delighting itself in a free air, and perching upon the trees, but yet not finding sufficient food, or a proper lodging, it
Read John Gill on Genesis 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth. No JFB commentary on this verse.
Read Robert Jamieson on Genesis 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe dove came in to him in the evening, as the manner of doves is, partly for better accommodation, both for food and lodging, than yet she could meet with abroad; and partly from her love to her mate. In her mouth was an olive leaf. Quest. Whence was this leaf, when trees had been so generally overthrown and rooted up by the deluge? Answ. 1. Many trees might be preserved by an advantageous situation, between the rocks or hills which broke the force of the waters. 2. It is probable that God, by his powerful providence, preserved the plants and trees for future ages; and therefore there is no mention of any of their roots or seeds preserved in the ark. 3. The olive-tree especially will not…
Read Matthew Poole on Genesis 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 8:11 And the dove came in to him in the evening; and, lo, in her mouth [was] an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.Ver. 11. In her mouth was an olive leaf.] The olive never casteth her leaf, and is greenest in the spring, saith Pliny. It might very well continue so under water during the flood. It may also very well, by an allegory, set forth that grace and peace by Jesus Christ, brought in the mouth of his ministers in this evening of the world. The dove returned at first without her errand; but, sent again, she brought better tidings. The man of God must not only be "apt to teach," but "patient, in meekness instructing those that…
Read John Trapp on Genesis 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10-12) Again he sent forth the dove . . . —When, after another week’s delay, Noah again sent forth the dove, it remained away until “the time of evening,” finding both food and ground on which it could alight near the ark. It was not till nightfall that it came home, bringing to him “an olive leaf pluckt off,” or, possibly, a fresh olive-leaf. The olive-tree, which grows abundantly in Armenia, is said to vegetate under water; but what Noah wanted to learn was, not whether the topmost boughs were emerging from the flood, but whether the soil beneath was becoming free from water. Now, after a seven days’ interval, when Noah again sent forth the dove, she did not return, “because the ground…
Read Charles John Ellicott on Genesis 8 →CambridgeThe Cambridge Bible for Schools and Colleges11. at eventide] i.e. at the time when the dove would return to roost; implying a long absence from the ark. an olive leaf pluckt off] Better, as R.V. marg., a fresh olive leaf. This would shew two things, (1) that the waters had sunk to a level at which the olive would grow, and (2) that life had revived upon the earth. The scene has universally been accepted as symbolical of reconciliation and peace. It finds no counterpart in the Babylonian story. The olive would be the most familiar tree to the dweller in Palestine. LXX φύλλονἐλαίαςκάρφος, Lat. ramum olivae virentibus foliis. 13 (P). And it came to pass … earth] The disappearance of the waters is dated by P as coinciding with the 1st…
Read Cambridge on Genesis 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Olive leaf plucked off — Not picked up. The freshly torn leaf or twig showed that the bird had plucked it from the tree.
Read Daniel Denison Whedon on Genesis 8 →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 behold, the dove returned to him in the evening with a freshly plucked olive leaf in her beak. So Noah knew that the waters had receded from the earth.
The dove came back to him at evening and, behold, in her mouth was a freshly plucked olive leaf. So Noah knew that the waters were abated from the earth.
And behold, the dove returned to him in the evening with a freshly plucked olive leaf in her beak. So Noah knew that the waters had receded from the earth.
When the dove returned to him in the evening, there was a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.
Tyndale line
And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.
and the dove came in to him at eventide; and, lo, in her mouth an olive-leaf plucked off: so Noah knew that the waters were abated from off the earth.
and the dove came in to him at eventide; and, lo, in her mouth an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth.
And the dove came in to him in the evening, and lo, in her mouth was an olive-leaf plucked off: So Noah knew that the waters were abated from off the earth.
And the doue came to him in ye euening, and loe, in her mouth was an oliue leafe that she had pluckt: whereby Noah knewe that the waters were abated from off the earth.
Strictly literal
And the dove came to him at eventide; and behold, in her beak was an olive-leaf plucked off; and Noah knew that the waters had become low on the earth.
and the dove cometh in unto him at even-time, and lo, an olive leaf torn off in her mouth; and Noah knoweth that the waters have been lightened from off the earth.
and the dove comes to him at evening, and behold, an olive leaf [is] torn off in her mouth; and Noah knows that the waters have been lightened from off the earth.
And the dove came in to him at the time of the evening; and, lo, an olive-leaf plucked off was in her mouth; so Noah knew that the waters were abated from off the earth.
The dove returned to him in the evening. Look! In her mouth was a freshly plucked olive leaf. So Noah knew that the waters had gone down from the earth.
From the Latin
And she came to him in the evening, carrying a bough of an olive tree, with green leaves, in her mouth. Noe therefore understood that the waters were ceased upon the earth.
Simplified
When it came back to him in the evening it had a freshly-picked olive leaf in its beak, so Noah knew the floodwaters were mainly gone from the earth.
And the dove came back at evening, and in her mouth was an olive-leaf broken off: so Noah was certain that the waters had gone down on the earth.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states that the dove returned to Noah in the evening with a freshly plucked olive leaf in her beak, indicating that the waters had receded. The Septuagint agrees with the Masoretic Text in meaning and word order, matching all 17 words. The Samaritan Pentateuch differs slightly by using the word 'עלי' (leafage) instead of the Masoretic 'עֲלֵה' (leaf), but the overall message remains consistent across these texts.
וַתָּבֹ֨א אֵלָ֤יו הַיּוֹנָה֙ לְעֵ֣ת עֶ֔רֶב וְהִנֵּ֥ה עֲלֵה־ זַ֖יִת טָרָ֣ף בְּפִ֑יהָ וַיֵּ֣דַע נֹ֔חַ כִּי־ קַ֥לּוּ הַמַּ֖יִם מֵעַ֥ל הָאָֽרֶץ׃
17 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.
ותבא אליו היונה לעת ערב והנה עלי זית טרף בפיה וידע נח כי קלו המים מעל הארץ
1 word differs from the Masoretic Text: עלי (leafage)
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 8:11
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3ms
יוֹנָה (yownah) means 'dove' or 'pigeon.' It is likely derived from a root related to warmth, possibly reflecting the bird's mating behavior. The entries consistently refer to this word without significant disagreement.
יוֹנָה n.f. dove
base
H3123 יוֹנָה dove
3123 yownah yo-naw'
probably from the same as 3196; a dove (apparently from the
warmth of their mating):--dove, pigeon.
see HEBREW for 03196
יוֹנָה (yo.nah) — dove.
dove, pigeon
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
duv (tor, yonah; peristera; Latin Zenaedura carolinensis): A bird of the family Columbidae. Doves and pigeons are so closely related as to be spoken and written of as synonymous, yet there is a distinction recognized from the beginning of time. It was especially marked in Palestine, because doves migrated, but pigeons remained in their chosen haunts all the year. Yet doves were the wild birds and were only confined singly or in pairs as caged pets, or in order to be available for sacrifice. Pigeons, without question, were the first domesticated birds, the record of their conquest by man extending if anything further back than ducks, geese and swans. These two were the best known and the most loved of all the myriads of birds of Palestine. Doves were given preference because they remained wild and were more elusive. The thing that escapes us is usually a little more attractive than the…
Dove
In their wild state doves generally build their nests in the clefts of rocks, but when domesticated “dove-cots” are prepared for them (Cant. 2:14; Jer. 48:28; Isa. 60:8). The dove was placed on the standards of the Assyrians and Babylonians in honour, it is supposed, of Semiramis (Jer. 25:38; Vulg., “fierceness of the dove;” comp. Jer. 46:16; 50:16). Doves and turtle-doves were the only birds that could be offered in sacrifice, as they were clean according to the Mosaic law (Ge. 15:9; Lev. 5:7; 12:6;
The first menton of this bird occurs in Gen. 8. The dove’s rapidity of flight is alluded to in (Psalms 55:6) the beauty of its plumage in (Psalms 68:13) its dwelling int he rocks and valleys in (Jeremiah 48:28) and Ezek 7:16 Its mournful voice in (Isaiah 38:14; 59:11; Nahum 2:7) its harmlessness in (Matthew 10:16) its simplicity in (Hosea 7:11) and its amativeness in (Solomon 1:15; 2:14) Doves are kept in a domesticated state in many parts of the East. In Persia pigeon-houses are erected at a distance from the…
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
עָלֶה (aleh) refers to a leaf or foliage, emphasizing its role as something that comes up on a tree. The entries consistently define it as a leaf or leafage, with no significant disagreement among the lexicons.
עָלֶה n.m. leaf, leafage
base
H5929 עָלֶה leaf, leafage
5929 `aleh aw-leh'
from 5927; a leaf (as coming up on a tree); collectively,
foliage:--branch, leaf.
see HEBREW for 05927
עָלֶה (a.leh) — leaf.
leaf, leafage
N-ms — Noun common · masculine singular constructHNcmsc
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…
זַ֫יִת (zayith) refers to an olive or olive tree, including its fruit. It is associated with illuminating oil and appears in place names like the Mount of Olives. The entries suggest it encompasses both the tree and its produce, with some lexicons noting its connection to specific locations.
זַ֫יִת n.m. olive-tree, olive
olive-tree
of fruit of olive-tree, olives
in designations of place
base
H2132 זַ֫יִת olive-tree, olive
2132 zayith zay'-yith
probably from an unused root (akin to 2099); an olive (as
yielding illuminating oil), the tree, the branch or the
berry:--olive (tree, -yard), Olivet.
see HEBREW for 02099
זַ֫יִת (za.yit) — (Mount of) Olives.
This name means olive, olive tree
Also named: elaiōn (ἐλαιών "Olivet" G1638)
זַ֫יִת (za.yit) — olive.
1) olive, olive tree
1a) olive tree
1b) olives
2) mountain facing Jerusalem on the east side
N-ms — Noun common · masculine singular absoluteHNcmsa
See OLIVE TREE.
Olive
The fruit of the olive-tree. This tree yielded oil which was highly valued. The best oil was from olives that were plucked before being fully ripe, and then beaten or squeezed (Deut. 24:20; Isa. 17:6; 24:13). It was called “beaten,” or “fresh oil” (Ex. 27:20). There were also oil-presses, in which the oil was trodden out by the feet (Micah 6:15). James (3:12) calls the fruit “olive berries.” The phrase “vineyards and olives” (Judg. 15:5, A.V.) should be simply “olive-yard,” or “olive-garden,” as in the Revised Version. (See OIL.)
The olive was among the most abundant and characteristic vegetation of Judea. The olive tree grows freely almost everywhere on the shores of the Mediterranean, but it was peculiarly abundant in Palestine. See (6:11; 8:8; 28:40) Oliveyards are a matter of course in descriptions of the country like vines and cornfields. (Judges 15:5; 1 Samuel 8:14) The kings had very extensive ones. (1 Chronicles 27:28) Even now the is very abundant in the country. Almost every village has its olive grove. Certain districts may be specified where at various times this tree been very luxuriant. The cultivation of the olive tree had the closest connection with the domestic life of the Israelites (
This is one of the earliest trees mentioned in Scripture, and has furnished, perhaps ever since he deluge the most universal emblem of peace, Ge 8:11. It is always classed among the most valuable trees of Palestine, which is described as a land of oil olive, and honey, De 6:11 8:8 Hab 3:17. No tree is more frequently mentioned in the Greek and Roman classics. By the Greeks it was dedicated to Minerva, and employed in crowning Jove, Apollo, and Hercules. The olive is never a very large or beautiful tree, and seldom exceeds thirty feet in height: its leaves are dark green on the upper surface, and of a silvery hue on the under, and generally grow in pairs. Its wood is hard, like that of box, and very close in the grain. It…
טָרָף (taraph) means 'fresh-plucked' or 'recently torn off.' It is derived from a root that implies being plucked or torn away. The term is used in Genesis 8:11, where it describes something that has been freshly picked.
טָרָף adj. fresh-plucked—Gn 8:11
ref
H2965 טָרָף fresh-plucked
2965 taraph taw-rawf'
from 2963; recently torn off, i.e. fresh:--pluckt off.
see HEBREW for 02963
טָרָף (ta.raph) — fresh-plucked.
freshly picked, freshly plucked, fresh-plucked
Adj — AdjHAamsa
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
נֹחַ (Noach) refers to Noah, a significant biblical figure known for surviving the Flood. The name is associated with the concept of 'rest.' He is the son of Lamech and the father of Shem, Ham, and Japheth, and is first mentioned in Genesis 5:29. The entries consistently identify him as the patriarch who built the ark.
נֹחַ 46 n.pr.m. Noah
base
H5146 נֹחַ Noah
5146 Noach no'-akh
the same as 5118; rest; Noach, the patriarch of the
flood:--Noah.
see HEBREW for 05118
נֹחַ (no.ach) — Noah.
A man living at the time before the Flood, first mentioned at Gen.5.29;
son of: Lamech (H3929H);
father of: Shem (H8035), Ham (H2526) and Japheth (H3315)
Also named: Nōe (Νῶε "Noah" G3575)
§ Noah = "rest"
son of Lamech, father of Shem, Ham, and Japheth; builder of the ark which saved his family from the destruction of the world which God sent on the world by the flood; became the new seminal head of mankind because his family were the only survivors of the flood
N-proper — Noun proper masculineHNpm
Noah
Rest, (Heb. Noah) the grandson of Methuselah (Gen. 5:25-29), who was for two hundred and fifty years contemporary with Adam, and the son of Lamech, who was about fifty years old at the time of Adam’s death. This patriarch is rightly regarded as the connecting link between the old and the new world. He is the second great progenitor of the human family.
The words of his father Lamech at his birth (Gen. 5:29) have been regarded as in a sense prophetical, designating Noah as a type of Him who is the true “rest and comfort” of men under the burden of life (Matt.11:28).
He lived five hundred years, and then there were born unto him three sons, Shem, Ham, and Japheth (Gen.…
(motion), one of the five daughters of Zelophehad. (Numbers 26:33; 27:1; 36:11; Joshua 17:3) (B.C. 1450.)
Rest, comfort, the name of celebrated patriarch who was preserved by Jehovah with his family, by means of the ark, through the deluge, and thus became the second founder of the human race. The history of Noah and the deluge is contained in Ge 5:1-9:29. He was the son of Lamech, and grandson of Methuselah lived six hundred years before the deluge, and three hundred and fifty after it, dying two years before Abram was born. His name may have been given to him by his parents in the hope that he would be the promised "seed of the woman" that should "bruise the serpent’s head." He was in the line of the patriarchs who feared God, and was himself a just man, Eze 14:14,20, and a "preacher of righteousness," 1Pe 3:19,20
that quavers or totters (Zelophehad's daughter)
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
The Hebrew word קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
Art | N-mp — 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 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 | Prep — Preposition · prepositionHR/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2