Isaiah 48:21 — Word Study
WLCוְלֹ֣א צָמְא֗וּ בָּחֳרָבוֹת֙ הֽוֹלִיכָ֔ם מַ֥יִם מִצּ֖וּר הִזִּ֣יל לָ֑מוֹ וַיִּ֨בְקַע־ צ֔וּר וַיָּזֻ֖בוּ מָֽיִם׃
BSAThey did notlôʼ thirsttsâmêʼ■ [were not parched, experienced no dryness] through the desertschorbâh [desolation, barren lands] ◂He made watermayim [refreshment, spiritual drink] flownâzal■ from the rocktsûwr [a rock or boulder; a refuge] He splitbâqaʻ▸ [cleaved, broke open] the rocktsûwr ◂and watermayim [life-giving fluid, spiritual nourishment] gushed outzûwb▸ [poured forth, flowed abundantly]
| Greek | English | Parsing |
|---|---|---|
| וְלֹ֣א | and not | Conjunction, particle |
| צָמְא֗וּ | they were thirsty | Verb, Qal, perfect third person common plural |
| בָּחֳרָבוֹת֙ | [when] in [the] waste places | Preposition, noun common feminine plural absolute |
| הֽוֹלִיכָ֔ם | he led them | Verb hiphil perfect third person masculine singular, suffix |
| מַ֥יִם | water | Noun common, masculine plural absolute |
| מִצּ֖וּר | from a rock | Preposition, noun common masculine singular absolute |
| הִזִּ֣יל | he caused to flow | Verb, Hiphil, perfect third person masculine singular |
| לָ֑מוֹ | for them | Preposition, suffix |
| וַיִּ֨בְקַע־ | and he split open | Verb, Qal, sequential imperfect third person masculine singular |
| צ֔וּר | a rock | Noun common, masculine singular absolute |
| וַיָּזֻ֖בוּ | and they flowed out | Verb, Qal, sequential imperfect third person masculine plural |
| מָֽיִם׃ | waters | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They did not thirst when He led them through the deserts; He made water flow for them from the rock; He split the rock, and water gushed out. |
| KJV | And they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out. |
| ASV | And they thirsted not when he led them through the deserts; he caused the waters to flow out of the rock for them; he clave the rock also, and the waters gushed out. |
| YLT | And they have not thirsted in waste places, He hath caused them to go on, Waters from a rock he hath caused to flow to them, Yea, he cleaveth a rock, and flow do waters. |
| WEB | They didn’t thirst when he led them through the deserts. He caused the waters to flow out of the rock for them. He also split the rock and the waters gushed out. |
| BBE | They had no need of water when he was guiding them through the waste lands: he made water come out of the rock for them: the rock was parted and the waters came flowing out. |
The translations agree on the meaning of the verse, emphasizing God's provision for His people.
The structure consists of a main clause followed by several subordinate clauses that elaborate on God's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָמֵא
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 — Isaiah 48:21
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 — God's Provision in the Wildernessgenerated
Isaiah 48:21 recalls how God led the Israelites through desolate places without allowing them to thirst. This verse highlights His miraculous provision of water from a rock, emphasizing His care during their journey in the wilderness. The passage serves as a reminder of God's faithfulness and ability to provide for His people, even in challenging circumstances.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:25 | And from every high mountain and every raised hill, streams of water will flow in the day of great slaughter, when the towers fall. |
| 2 | Isaiah 35:6–7 | Then the lame will leap like a deer and the mute tongue will shout for joy. For waters will gush forth in the wilderness, and streams in the desert. |
| 3 | Isaiah 41:17–18 | The poor and needy seek water, but there is none; their tongues are parched with thirst. I, the LORD, will answer them; I, the God of Israel, will not forsake them. |
| 4 | Isaiah 43:19–20 | Behold, I am about to do something new; even now it is coming. Do you not see it? Indeed, I will make a way in the wilderness and streams in the desert. |
| 5 | Isaiah 49:10 | They will not hunger or thirst, nor will scorching heat or sun beat down on them. For He who has compassion on them will guide them and lead them beside springs of water. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — צָמְא֗וּ, tza.me.'Ugenerated
The verb צָמֵא (tsame') means 'to thirst' and can refer to both physical thirst and a spiritual longing. It indicates a state of need, often used in contexts expressing a deep desire for something essential, like water or spiritual fulfillment.
In this verse, it underscores the miraculous nature of God's provision, as the people did not experience thirst despite being in the barren wilderness. The absence of thirst signifies God's active role in sustaining His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the people did not thirst when led through the deserts, and that God provided water from the rock.
Sentence Structuregenerated
The main verb הוֹלִיכָ֔ם, he led them, governs the sentence, with several clauses detailing the circumstances: the people's lack of thirst, the provision of water, and the act of splitting the rock. The structure emphasizes God's continuous action and care.
The sentence flows logically, with the leading verb establishing the context and the subsequent clauses elaborating on God's miraculous provision.
Septuagint Backgroundgenerated
The Septuagint translates צָמְא֗וּ as διψήσωσιν, which carries the same meaning of thirsting. This choice aligns closely with the Hebrew, maintaining the emphasis on the people's need.
The translation reflects a direct correspondence with the Hebrew text, indicating a consistent understanding of the events described.
In plain words — the whole versegenerated
Isaiah 48:21 tells us that when God led the Israelites through the deserts, they did not thirst. He made water flow from a rock, splitting it open so that water gushed out. This shows God's care and provision for His people during their journey.
Frequently Asked Questionsgenerated
It signifies that God provided for the Israelites' needs during their time in the wilderness, ensuring they had enough water despite being in a barren place.
God performed a miracle by splitting the rock, allowing water to flow abundantly for His people, demonstrating His power and care.
The rock symbolizes God's strength and refuge, from which life-giving water flows, representing spiritual nourishment alongside physical needs.
This event recalls similar instances in the wilderness, emphasizing God's consistent provision, as seen in other passages like Exodus 17:6.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God for provision, like the Israelites did in the desert?
- How can I recognize and appreciate God's care in my daily needs?
- What does this verse teach me about God's ability to provide in difficult circumstances?
- How can I share stories of God's provision with others to encourage their faith?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, interpreting it as a historical account of God's provision for His people.
The three interpreters treat this as if it were something that had already occurred: “You made water flow for them from a rock;Early Church Fathers on Isaiah 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 48:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they thirsted not when he led them through the deserts,.... As when he led the people of Israel through the wilderness to Canaan's land, though they sometimes thirsted for want of water, yet they
Read John Gill on Isaiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out. And they thirsted not (when) he led them through the deserts.
Read Robert Jamieson on Isaiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is part of the matter which the Jews are obliged to declare to all people, as they have opportunity, to wit, that God took the same care of them in their return from Babylon to Canaan, which was through many dry and desolate places, as he did in their march from Egypt to Canaan. They thirsted not, & c., i.e. they shall not thirst. He speaks of things to come, as if they were already past or present, as the prophets commonly do.
Read Matthew Poole on Isaiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 48:21 And they thirsted not [when] he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out.Ver. 21. And they thirsted not when he led, &c.] Your fathers did not of old: nor shall you now in your return homeward. The Jews tell us of many miracles then wrought also, but we read of no such matter in Ezra; and we know that God’ s pilgrims shall want no necessary accommodation: that he will be sure to see to.
Read John Trapp on Isaiah 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) He caused the waters to flow . . .—A dead prosaic literalism makes men wonder that there is no record of such wonders on the return from Babylon. A truer insight recognises that the “water out of the rock” is, as ever, the symbol of spiritual refreshment (Isaiah 41:17-19; Isaiah 43:19-20; John 4:10).
Read Charles John Ellicott on Isaiah 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. They thirsted not - through the deserts] Kimchi has a surprising observation upon this place: "If the prophecy,' says he, "relates to the return from the Babylonish captivity, as it seems to do, it is to be wondered how it comes to pass, that in the Book of Ezra, in which he gives an account of their return, no mention is made that such miracles were wrought for them; as, for instance, that God clave the rock for them in the desert." It is really much to be wondered, that one of the most learned and judicious of the Jewish expositors of the Old Testament, having advanced so far in a large Comment on Isaiah, should appear to be totally ignorant of the prophet's manner of writing…
Read AdamClarke on Isaiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges21. These are still words of the ransomed people. The allusions are to the miracles in the wilderness of Sinai (cf. Exodus 17:6; Numbers 20:11) which are represented as having been repeated during the desert journey of the returning exiles.
Read Cambridge on Isaiah 48 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd they thirsted not - This is a part of that for which they would be called to celebrate his name.
Read Albert Barnes on Isaiah 48 →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
They did not thirst when He led them through the deserts; He made water flow for them from the rock; He split the rock, and water gushed out.
They didn’t thirst when he led them through the deserts. He caused the waters to flow out of the rock for them. He also split the rock and the waters gushed out.
They did not thirst when He led them through the deserts; He made water flow for them from the rock; He split the rock, and water gushed out.
They do not thirst as he leads them through dry regions; he makes water flow out of a rock for them; he splits open a rock and water flows out.’
Tyndale line
And they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out.
And they thirsted not when he led them through the deserts; he caused the waters to flow out of the rock for them; he clave the rock also, and the waters gushed out.
And they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out.
And they thirsted not, when he led them through the deserts: he caused the waters to flow out of the rock for them: he cleaved the rock also, and the waters gushed out.
And they were not thirstie: hee led them through the wildernesse: hee caused the waters to flowe out of the rocke for them: for he claue the rocke, and the water gushed out.
Strictly literal
And they thirsted not when he led them through the deserts; he caused the waters to flow out of the rock for them; yea, he clave the rock, and the waters gushed out.
And they have not thirsted in waste places, He hath caused them to go on, Waters from a rock he hath caused to flow to them, Yea, he cleaveth a rock, and flow do waters.
And they have not thirsted in wastelands, || He has caused them to go on, || He has caused waters from a rock to flow to them, || Indeed, he cleaves a rock, and waters flow.
And they thirsted not when he led them through the deserts; waters out of the rock he let drop down for them: and he cleaved the rock, and the waters gushed out.
They did not thirst when he led them through the deserts; he made the water to flow out of the rock for them; he split open the rock, and the waters gushed out.
From the Latin
They thirsted not in the desert, when he led them out: he brought forth water out of the rock for them, and he clove the rock, and the waters gushed out.
Simplified
They weren't thirsty when he led them through the desert—he made water come out of the rock for them. He split the rock open and water poured out.
They had no need of water when he was guiding them through the waste lands: he made water come out of the rock for them: the rock was parted and the waters came flowing out.
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 and the Septuagint agree closely, with the Septuagint providing a word-for-word correspondence to the Hebrew. The Dead Sea Scrolls also align with the Masoretic Text, confirming the integrity of this verse across different manuscripts.
וְלֹ֣א צָמְא֗וּ בָּחֳרָבוֹת֙ הֽוֹלִיכָ֔ם מַ֥יִם מִצּ֖וּר הִזִּ֣יל לָ֑מוֹ וַיִּ֨בְקַע־ צ֔וּר וַיָּזֻ֖בוּ מָֽיִם׃
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ולוא צמאו בחרבות הוליכ׳ו מים מצור הזיב ל׳מו ויבקע צור ויזובו מים
12 words on the leather.
ולא צמאו בחרבות [הוליכ׳ם] מים מצור הזיל ל׳מו ויבקע צר ויזבו מים
9 words on the leather — 2 partly restored, 1 supplied entire by an editor.
[ולא] [צמאו] בחרבות הוליכ׳ם מים מצר הזיל [ל׳מו] [ויבקע] [צור] [ויזבו] [מים]
5 words on the leather — 7 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 Isaiah 48:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
צָמֵא (tsame') is a primitive root meaning 'to thirst,' which can be understood both literally and figuratively. The entries consistently describe it as a verb indicating the state of being thirsty.
[צָמֵא] vb. be thirsty
base
H6770 צָמֵא be thirsty
6770 tsame' tsaw-may'
a primitive root; to thirst (literally or
figuratively):--(be a-, suffer) thirst(-y).
צָמֵא (tsa.me) — to thirst.
(Qal) to be thirsty
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word חָרְבָּה (chorbah) refers to waste, desolation, or ruin. It is derived from the root meaning drought and implies a place that has been laid waste or destroyed. The entries consistently emphasize its association with desolation and ruin.
חָרְבָּה n.f. waste, desolation, ruin
base
H2723 חָרְבָּה waste, desolation, ruin
2723 chorbah khor-baw'
feminine of 2721; properly, drought, i.e. (by implication) a
desolation:--decayed place, desolate (place, -tion),
destruction, (laid) waste (place).
see HEBREW for 02721
חׇרְבָּה (chor.bah) — desolation.
a place laid waste, ruin, waste, desolation
Prep | N-fp — Preposition · noun common feminine plural absoluteHR/Ncfpa
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVhp3ms/Sp3mp — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp3mp
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
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…
נָזַל (nazal) is a Hebrew verb meaning to flow or trickle. It encompasses various forms of flowing, including distilling and shedding liquid. The term appears in both the Qal and Hiphil stems, indicating both a simple action of flowing and causing something to flow. The poetic usage suggests a rich imagery associated with water and movement.
[נָזַל] vb. flow, trickle, drop, distil (poet.)
Qal
flow
distil
Hiph. cause to flow
base
H5140 [נָזַל] flow, trickle, drop, distil (poet.)
5140 nazal naw-zal'
a primitive root; to drip, or shed by trickling:--distil,
drop, flood, (cause to) flow(-ing), gush out, melt, pour
(down), running water, stream.
נָזַל (na.zal) — to flow.
1) to flow, distil, flow forth or down, trickle, drop
1a) (Qal)
1a1) to flow
1a1a) streams, floods (participle)
1a2) to distil
1b) (Hiphil) to cause to flow
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
בָּקַע (baqa`) is a Hebrew verb meaning to cleave or break open. It encompasses a range of actions, including splitting, tearing, and breaking through, with various grammatical forms indicating different nuances, such as being cleft or bursting open. The entries highlight its use in contexts like breaking into or through something, but do not provide specific verse references.
בָּקַע vb. cleave, break open or through
Qal
cleave, cleave open
break through or into
Niph.
be cleft, rent open
be broken into
Pi. cleave, cut to pieces, or rend open
Pu. be ripped open
Hiph. break into
Hoph. the city was broken into
Hithp. burst (themselves) open, of wine-skins; cleave asunder, of valleys
base
H1234 בָּקַע cleave, break open or through
1234 baqa` baw-kah'
a primitive root; to cleave; generally, to rend, break, rip
or open:--make a breach, break forth (into, out, in pieces,
through, up), be ready to burst, cleave (asunder), cut out,
divide, hatch, rend (asunder), rip up, tear, win.
בָּקַע (ba.qa) — to break up/open.
1) to split, cleave, break open, divide, break through, rip up, break up, tear
1a) (Qal)
1a1) to cleave, cleave open
1a2) to break through, break into
1b) (Niphal)
1b1) to be cleft, be rent open, be split open
1b2) to be broken into
1c) (Piel)
1c1) to cleave, cut to pieces, rend open
1c2) to break through, break down
1d) (Pual)
1d1) to be ripped open, be torn open
1d2) to be rent
1d3) to be broken into
1e) (Hiphil)
1e1) to break into
1e2) to break through
1f) (Hophal) to be broken into
1g) (Hithpael) to burst (themselves) open, cleave asunder
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
N-ms — Noun common · masculine singular absoluteHNcmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…
זוּב (zuwb) is a primitive root meaning to flow or gush, often used in the context of liquid discharge. It can refer to both physical flow, such as water, and metaphorically to a bodily flux or wasting away. The entries highlight its various applications, including a specific reference to issues from women.
[זוּב] vb. flow, gush
base
H2100 זוּב flow, gush
2100 zuwb zoob
a primitive root; to flow freely (as water), i.e.
(specifically) to have a (sexual) flux; figuratively, to waste
away; also to overflow:--flow, gush out, have a (running)
issue, pine away, run.
זוּב (zuv) — to flow: flowing.
: flowing
1) to flow, gush, issue, discharge
1a) (Qal)
1a1) to flow, gush
1a2) to die, pine away (fig.)
1a3) to flow (of issue from woman), have an issue, flux
1a4) flowing (participle)
זוּב (zuv) — to flow: discharge.
: bodily_discharge
1) to flow, gush, issue, discharge
1a) (Qal)
1a1) to flow, gush
1a2) to die, pine away (fig.)
1a3) to flow (of issue from woman), have an issue, flux
1a4) flowing (participle)
זוּב (zuv) — to flow: waste away.
: waste_away
1) to flow, gush, issue, discharge
1a) (Qal)
1a1) to flow, gush
1a2) to die, pine away (fig.)
1a3) to flow (of issue from woman), have an issue, flux
1a4) flowing (participle)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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'-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…