Judges 4:19 — Word Study
WLCוַיֹּ֧אמֶר אֵלֶ֛יהָ הַשְׁקִינִי־ נָ֥א מְעַט־ מַ֖יִם כִּ֣י צָמֵ֑אתִי וַתִּפְתַּ֞ח אֶת־ נֹ֧אוד הֶחָלָ֛ב וַתַּשְׁקֵ֖הוּ וַתְּכַסֵּֽהוּ׃
BSA[Sisera] saidʼâmar▸ [spoke, uttered words] to herʼêl Pleasenâʼ [I pray thee, kindly] give me a littlemᵉʻaṭ [small amount, a few drops] watermayim [liquid refreshment] to drinkshâqâh forkîy [because, since] I am thirstytsâmêʼ■ [parched, dehydrated] So she openedpâthach▸ [unlocked, uncovered] a containernôʼd [wineskin, leather bottle] of milkchâlâb [nourishing liquid] gave him a drinkshâqâh▸ and covered him againkâçâh▸ [hid, concealed]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֧אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלֶ֛יהָ | to her | Preposition, suffix |
| הַשְׁקִינִי־ | give to drink me | Verb hiphil imperative second person feminine singular, suffix |
| נָ֥א | please | Particle |
| מְעַט־ | a little of | Noun common, masculine singular construct |
| מַ֖יִם | water | Noun common, masculine plural absolute |
| כִּ֣י | for | Particle |
| צָמֵ֑אתִי | I am thirsty | Verb, Qal, perfect first person common singular |
| וַתִּפְתַּ֞ח | and she opened | Verb, Qal, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| נֹ֧אוד | [the] skin-bottle of | Noun common, masculine singular construct |
| הֶחָלָ֛ב | milk | Particle, noun common masculine singular absolute |
| וַתַּשְׁקֵ֖הוּ | and she gave a drink him | Verb hiphil sequential imperfect third person feminine singular, suffix |
| וַתְּכַסֵּֽהוּ׃ | and she covered him | Verb piel sequential imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sisera said to her, “Please give me a little water to drink, for I am thirsty.” So she opened a container of milk, gave him a drink, and covered him again. |
| KJV | And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him. |
| ASV | And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him. |
| YLT | And he saith unto her, 'Give me to drink, I pray thee, a little water, for I am thirsty;' and she openeth the bottle of milk, and giveth him to drink, and covereth him. |
| WEB | He said to her, “Please give me a little water to drink; for I am thirsty.” She opened a container of milk, and gave him a drink, and covered him. |
| BBE | Then he said to her, Give me now a little water, for I have need of a drink. And opening a skin of milk, she gave him drink, and put the cover over him again. |
Where they part company is in the nuances of Sisera's request and Jael's response — see How Translations Differ.
The verse contains a main clause followed by several actions that detail the interaction between Sisera and Jael.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Judges 4:19
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 — Jael and Siseragenerated
Judges 4:19 describes a tense interaction where Sisera, fleeing from battle, seeks refuge with Jael. He asks her for water, revealing his vulnerability, while she cleverly offers him milk instead, indicating both hospitality and a hidden agenda. This moment is pivotal in the narrative, leading to the dramatic conclusion of Sisera's fate as described in Judges 4:21.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 5:25–26 | He asked for water, and she gave him milk. In a magnificent bowl she brought him curds. |
| 2 | Genesis 24:43 | Here I am, standing beside this spring. Now if a maiden comes out to draw water and I say to her, ‘Please let me drink a little water from your jar,’ |
| 3 | 1 Kings 17:10 | So Elijah got up and went to Zarephath. When he arrived at the city gate, there was a widow gathering sticks. Elijah called to her and said, “Please bring me a little water in a cup, so that I may drink.” |
| 4 | Isaiah 41:17 | 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. |
| 5 | John 4:7 | When a Samaritan woman came to draw water, Jesus said to her, “Give Me a drink.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הַשְׁקִינִי־, hash.ki.ni-generated
The verb הַשְׁקִי (hash.ki) is a Hiphil imperative, meaning 'give to drink.' It is directed towards Jael, indicating a request for sustenance. This form of the verb highlights the act of providing care and nourishment, which is significant in the context of hospitality.
The use of this verb in this verse emphasizes the importance of the act of giving drink, which is not just a physical need but also a gesture of kindness. The request for water contrasts with the unexpected offering of milk, showcasing Jael's cleverness.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as 'give me a little water to drink,' which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb in the verse is וַיֹּ֧אמֶר (vai.Yo.mer), 'and he said,' which governs the entire sentence. It is followed by a direct address to Jael, a request for water, and the explanation of Sisera's thirst.
The structure of the verse emphasizes Sisera's plea and Jael's response. The sequence of actions — asking for water, her opening of the container, and giving him a drink — unfolds in a straightforward manner, highlighting the narrative flow.
Septuagint Backgroundgenerated
The Septuagint translates the verb הַשְׁקִינִי־ as ποτίζε (potize), which also means 'to give drink.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the emphasis on the act of providing sustenance.
The use of ποτίζε in the Septuagint indicates a consistent understanding of the act of giving drink, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Judges 4:19 tells us that Sisera, seeking refuge, asks Jael for a drink of water because he is thirsty. Instead, she opens a container of milk and gives him a drink, then covers him again, which is a significant moment in the story.
Frequently Asked Questionsgenerated
Sisera's request indicates his vulnerability and need for refreshment after fleeing from battle.
Jael's choice to give milk instead of water may symbolize nourishment and hospitality, but also serves her hidden agenda.
Covering Sisera signifies her role in concealing him, which ultimately leads to his downfall.
This interaction is pivotal as it sets the stage for Jael's decisive action against Sisera, fulfilling the prophecy of his defeat.
Reflection Questionsgenerated
- What can we learn about hospitality from Jael's actions?
- How does Sisera's vulnerability affect the dynamics of his interaction with Jael?
- In what ways can we apply the themes of this story to our own lives?
- What does this passage teach us about the unexpected outcomes in our lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 4:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said unto her, give me, I pray thee, a little water to drink, for I am thirsty,.... Which might be occasioned by the heat of the battle, and by the heat of the day, and by heat in running; he
Read John Gill on Judges 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.
Read Robert Jamieson on Judges 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGave him milk to drink; either because she had not water in her tent, and pretended fear of discovery or some inconvenience if she went out to fetch it; or as a signification of greater respect; or as a likely mean to cast him into a sleep, which she desired and designed; to which end possibly she might mix something with it to cause sleep, which she could not so conveniently have done with water. Covered him, upon pretence of hiding him, but really to dispose him to sleep.
Read Matthew Poole on Judges 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 4:19 And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.Ver. 19. And she opened a bottle of milk.] Ut esset potus suavior, et induceret illi somnum, saith Vatablus; that she might mend his liquor, and make him sleep; as it is the nature of milk, when drunk largely by them that are hot, to render them sleepy.
Read John Trapp on Judges 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Give me, I pray thee, a little water.—The request was natural enough; but, as he had not made it at first, we may suspect that he wanted to taste food in the tent, as a way of rendering still more secure the inviolable laws of Eastern hospitality. Saladin refuses to let Reginald of Chatillon drink in his tent, because he means to kill him. A bottle of milk.—Rather, the skin of milk. The word “bottle” means, of course, a leathern bottle or skin. Josephus says that the milk was “already corrupted,” i.e., that it was butter-milk (Antt v. 6, § 5). This is quite probable, because butter-milk (lebban) is a common drink in Arab tents. When R. Tanchum adds that butter-milk inebriates, and…
Read Charles John Ellicott on Judges 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. She opened a bottle of milk] She gave more than he requested; and her friendship increased his confidence and security.
Read AdamClarke on Judges 4 →
CambridgeThe Cambridge Bible for Schools and Colleges19. a bottle of milk] the milk-skin, the goat-skin in which the Bedouin still keep water, milk etc.; cf. Joshua 9:4 (used for wine). From Judges 5:25 we gather that Jael poured the milk into a bowl. Her hospitality gave Sisera a feeling of security. Note the contrast with Judges 5:25-27; here Sisera asks for drink, and Jael brings it after he has lain down and been covered with the tent-rug.
Read Cambridge on Judges 4 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. A bottle of milk — “He asked water and she gave him milk.” Chap.Judges 5:25. Josephus states that it was milk already sour. Sour or curdled milk (lebban) is still a common and favourite drink among the Arabs.
Read Daniel Denison Whedon on Judges 4 →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
Sisera said to her, “Please give me a little water to drink, for I am thirsty.” So she opened a container of milk, gave him a drink, and covered him again.
He said to her, “Please give me a little water to drink; for I am thirsty.” She opened a container of milk, and gave him a drink, and covered him.
Sisera said to her, “Please give me a little water to drink, for I am thirsty.” So she opened a container of milk, gave him a drink, and covered him again.
He said to her, “Give me a little water to drink, because I’m thirsty.” She opened a goatskin container of milk and gave him some milk to drink. Then she covered him up again.
Tyndale line
And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.
And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.
And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.
And he said to her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him.
And he said vnto her, Giue me, I pray thee, a litle water to drinke: for I am thirstie. And shee opened a bottel of milke, and gaue him drinke, and couered him.
Strictly literal
And he said to her, Give me, I pray thee, a little water to drink, for I am thirsty. And she opened the flask of milk, and gave him drink, and covered him.
And he saith unto her, 'Give me to drink, I pray thee, a little water, for I am thirsty;' and she openeth the bottle of milk, and giveth him to drink, and covereth him.
And he says to her, “Please give me a little water to drink, for I am thirsty”; and she opens the bottle of milk, and gives him to drink, and covers him.
And he said unto her, Give me to drink, I pray thee, a little water; for I am thirsty: and she opened a bottle of milk, and gave him to drink, and covered him up.
He said to her, “Please give me a little water to drink, for I am thirsty.” She opened a leather bag of milk and gave him drink, and then she covered him up again.
From the Latin
Said to her: Give me, I beseech thee, a little water, for I am very thirsty. She opened a bottle of milk, and gave him to drink, and covered him.
Simplified
“Please give me a bit of water to drink, because I'm thirsty,” Sisera asked her. So she opened a skin of milk, let him have a drink, and then covered him up again.
Then he said to her, Give me now a little water, for I have need of a drink. And opening a skin of milk, she gave him drink, and put the cover over him again.
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 largely agree in their wording for this verse, with 12 out of 14 words matching. The differences lie primarily in the arrangement and grammatical markers, but the core meaning remains intact across both texts.
וַיֹּ֧אמֶר אֵלֶ֛יהָ הַשְׁקִינִי־ נָ֥א מְעַט־ מַ֖יִם כִּ֣י צָמֵ֑אתִי וַתִּפְתַּ֞ח אֶת־ נֹ֧אוד הֶחָלָ֛ב וַתַּשְׁקֵ֖הוּ וַתְּכַסֵּֽהוּ׃
12 of the 14 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.
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 Judges 4:19
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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/Sp3fs
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
V-Hiphil-Impv-2fs | Suff — Verb hiphil imperative second person feminine singular · suffixHVhv2fs/Sp1bs
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
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…
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
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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-1cs — Verb · Qal · perfect first person common singularHVqp1cs
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
נֹאד (nod) refers to a skin or leather bag used for holding fluids, commonly understood as a wineskin or bottle. The word's origins are uncertain, and it appears in various contexts in the Old Testament related to containers for liquids.
נֹאד n.m. skin-bottle, skin
base
H4997 נֹאד
4997 no'd node
or noywd {node}; also (feminine) no)dah {no-daw'}; from an
unused root of uncertain signification; a (skin or leather)
bag (for fluids):--bottle.
נֹאד (nod) — wineskin.
skin, bottle, skin-bottle
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…
חָלָב (chalab) means milk and is associated with richness, as seen in cattle. It can refer to various forms of milk, including sour milk and cheese, and metaphorically to abundance. The entries do not present any significant disagreement.
H2461 חָלָב milk
2461 chalab khaw-lawb'
from the same as 2459; milk (as the richness of kine):--+
cheese, milk, sucking.
see HEBREW for 02459
חָלָב (cha.lav) — milk.
1) milk, sour milk, cheese
1a) milk
1b) abundance of the land (metaph.)
1c) white (as milk)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
milk (chalabh; gala; Latin lac (2 Esdras 2:19; 8:10)): The fluid secreted by the mammary glands of female mammals for the nourishment of their young. The word is used in the Bible of that of human beings (Isa 28:9) as well as of that of the lower animals (Ex 23:19). As a food it ranked next in importance to bread (Ecclesiasticus 39:26). Palestine is frequently described as a land "flowing with milk and honey" (Ex 3:8,17; Nu 13:27; De 6:3; Jos 5:6; Jer 11:5; Eze…
Milk
(1.) Hebrew halabh, “new milk”, milk in its fresh state (Judg. 4:19). It is frequently mentioned in connection with honey (Ex. 3:8; 13:5; Josh. 5:6; Isa. 7:15, 22; Jer. 11:5). Sheep (Deut. 32:14) and goats (Prov. 27:27) and camels (Gen. 32:15), as well as cows, are made to give their milk for the use of man. Milk is used figuratively as a sign of abundance (Gen. 49:12;
As an article of diet, milk holds a more important position in eastern countries than with us. It is not a mere adjunct in cookery, or restricted to the use of the young, although it is naturally the characteristic food of childhood, both from its simple and nutritive qualities. (1 Peter 2:2) and particularly as contrasted with meat, (1 Corinthians 3:2; Hebrews 5:12) but beyond this it is regarded as substantial food adapted alike to all ages and classes. Not only the milk of cows, but of sheep, (32:14) of camels, (Genesis 32:15) and of goats, (Proverbs 27:27) was used; that latter appears to have been most highly…
Is often alluded to in the Bible, as a symbol of pure, simple, and wholesome truth, Heb 5:12,13 1Pe 2:2; and in connection with honey, to denote fertility and plenty, Ge 49:12 Nu 16:13 Jos 5:6. The Jews and their neighbors used not only the milk of cows, but also that of camels, sheep, and goats, Ge 32:15 De 32:14 Pr 27:27. See BUTTER and CHEESE.
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
Conj | V-Hiphil-ConsecImperf-3fs | Suff — Verb hiphil sequential imperfect third person feminine singular · suffixHc/Vhw3fs/Sp3ms
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
Conj | V-Piel-ConsecImperf-3fs | Suff — Verb piel sequential imperfect third person feminine singular · suffixHc/Vpw3fs/Sp3ms
