Judges 6:38 — Word Study
WLCוַיְהִי־ כֵ֕ן וַיַּשְׁכֵּם֙ מִֽמָּחֳרָ֔ת וַיָּ֖זַר אֶת־ הַגִּזָּ֑ה וַיִּ֤מֶץ טַל֙ מִן־ הַגִּזָּ֔ה מְל֥וֹא הַסֵּ֖פֶל מָֽיִם׃
BSAAnd that is whatkên happenedhâyâh▸ [came to pass, occurred] When [Gideon] aroseshâkam▸ [rose up early, got up] the next morningmochŏrâth [morrow, the following day] he squeezedzûwr▸ [pressed, thrust together] the fleecegâzzah [a woolly covering, a sheep's coat] and wrungmâtsâh▸ outmin [drained, sucked out] the dewṭal [moisture, gentle rain] a bowlfulçêphel [a full container, a large quantity] of watermayim [refreshment, spiritual nourishment]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִי־ | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כֵ֕ן | so | Adverb |
| וַיַּשְׁכֵּם֙ | and he rose early | Verb, Hiphil, sequential imperfect third person masculine singular |
| מִֽמָּחֳרָ֔ת | from [the] next day | Preposition, noun common feminine singular absolute |
| וַיָּ֖זַר | and he squeezed out | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַגִּזָּ֑ה | the fleece | Particle, noun common feminine singular absolute |
| וַיִּ֤מֶץ | and he drained | Verb, Qal, sequential imperfect third person masculine singular |
| טַל֙ | dew | Noun common, masculine singular absolute |
| מִן־ | from | Preposition |
| הַגִּזָּ֔ה | the fleece | Particle, noun common feminine singular absolute |
| מְל֥וֹא | [the] fullness of | Noun common, masculine singular construct |
| הַסֵּ֖פֶל | the bowl | Particle, noun common masculine singular absolute |
| מָֽיִם׃ | water | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And that is what happened. When Gideon arose the next morning, he squeezed the fleece and wrung out the dew—a bowlful of water. |
| KJV | And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water. |
| ASV | And it was so; for he rose up early on the morrow, and pressed the fleece together, and wrung the dew out of the fleece, a bowlful of water. |
| YLT | and it is so, and he riseth early on the morrow, and presseth the fleece, and wringeth dew out of the fleece — the fulness of the bowl, of water. |
| WEB | It was so; for he rose up early on the next day, and pressed the fleece together, and wrung the dew out of the fleece, a bowl full of water. |
| BBE | And it was so: for he got up early on the morning after, and twisting the wool in his hands, he got a basin full of water from the dew on the wool. |
Where they part company is וַיָּ֖זַר — see How Translations Differ.
The main clause states the outcome, while the subordinate clauses detail the timing and actions taken by Gideon.
4 commentators on this verse
Gill, Ellicott, Cambridge, Whedon & more — read them ›
clause
subjectמַיִם
verbהָיָה
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 6:38
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 — Gideon's Test with the Fleecegenerated
Judges 6:38 describes how Gideon, after receiving a sign from God, sought further confirmation by placing a fleece on the ground. He wanted to ensure that the Lord would deliver Israel through him. This verse captures the moment when Gideon tests God's promise by squeezing dew from the fleece, illustrating his desire for certainty in God's plan.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 35:7 | The parched ground will become a pool, the thirsty land springs of water. In the haunt where jackals once lay, there will be grass and reeds and papyrus. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — גִּזָּה, ha.gi.Zahgenerated
The Hebrew word גִּזָּה (gizzah) means 'fleece' and is derived from the root גָּזַּה (gazah), which relates to the concept of fleece or wool. It specifically refers to the woolly covering of a sheep, commonly used in biblical narratives.
In this verse, the fleece serves as a physical object through which Gideon seeks divine assurance. Its use highlights the tangible nature of Gideon's request for confirmation from God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains several actions, with the main finite verb being וַיַּשְׁכֵּם, and he rose early. This verb sets the stage for the subsequent actions that follow.
The structure emphasizes Gideon's actions in sequence: he rises early, squeezes the fleece, and drains the dew, all contributing to the narrative flow of his testing of God.
Septuagint Backgroundgenerated
The Septuagint translates גִּזָּה as πόκον — fleece. This choice reflects a direct correspondence to the Hebrew term, maintaining the focus on the woolly covering used in Gideon's test.
The Greek word for dew, δρόσος, parallels the Hebrew טַל, indicating consistency in the description of the moisture involved in the sign.
In plain words — the whole versegenerated
Judges 6:38 tells us how Gideon, after asking God for a sign, rose early the next morning. He squeezed the fleece he had placed on the ground and wrung out the dew, which filled a bowl with water. This act was a test to confirm God's promise to save Israel through him.
Frequently Asked Questionsgenerated
Gideon sought reassurance from God about His promise to deliver Israel, using the fleece as a physical sign to confirm God's will.
The dew represents God's provision and assurance, as it was a sign that God was with Gideon and would fulfill His promise.
This event is crucial as it demonstrates Gideon's struggle with doubt and his need for confirmation before taking action against the Midianites.
Gideon's request teaches us about the importance of seeking clarity and assurance from God when faced with significant decisions.
Reflection Questionsgenerated
- In what ways have I sought confirmation from God in my own life?
- How can I trust God's promises without needing physical signs?
- What does this story teach me about faith and doubt?
- How can I encourage others who are seeking assurance from God?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Judges 6:38 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it was so,.... The Lord condescended to work this miracle for the confirmation of his faith, and for the encouragement of those that were with him; the fleece was wet with the dew of heaven, and
Read John Gill on Judges 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(38) A bowl full of water.—The word used for bowl is sêphel, as in Judges 5:25.
Read Charles John Ellicott on Judges 6 →CambridgeThe Cambridge Bible for Schools and Colleges36–40. The divine impulse has seized Gideon, he has called out his men, he is ready to attack; but here he seems to be still at home, hesitating and waiting to be convinced. In order of time these verses are parallel, not subsequent, to Judges 6:11-24; and indeed, after the revelation of the Angel, it is strange that Gideon should have demanded a second sign. Instead of ‘Jehovah’ and ‘the Angel of Jehovah’ the name ‘Elohim’ (God) is used here; the narrative from which these verses come was a work of the Elohist school; to the same narrative we may assign Judges 6:7-10; Judges 6:25-33; Judges 6:35 a (?) in this ch.
Read Cambridge on Judges 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible38. A bowl full of water — Heavy dews are wont to fall in Palestine, especially on the highlands, and wool naturally absorbs much dew.
Read Daniel Denison Whedon on Judges 6 →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 that is what happened. When Gideon arose the next morning, he squeezed the fleece and wrung out the dew—a bowlful of water.
It was so; for he rose up early on the next day, and pressed the fleece together, and wrung the dew out of the fleece, a bowl full of water.
And that is what happened. When Gideon arose the next morning, he squeezed the fleece and wrung out the dew—a bowlful of water.
The Lord did as he asked. When he got up the next morning, he squeezed the fleece, and enough dew dripped from it to fill a bowl.
Tyndale line
And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water.
And it was so; for he rose up early on the morrow, and pressed the fleece together, and wrung the dew out of the fleece, a bowlful of water.
And it was so: for he rose up early on the morrow, and pressed the fleece together, and wringed the dew out of the fleece, a bowlful of water.
And it was so: for he rose early on the morrow, and pressed the fleece, and wrung the dew out of the fleece, a bowl-full of water.
And so it was: for he rose vp earely on the morow, and thrust the fleece together, and wringed the dew out of the fleece, and filled a bowle of water.
Strictly literal
And it was so. And when he rose up early on the morrow, he pressed the fleece together, and wrung dew out of the fleece, a bowl-full of water.
and it is so, and he riseth early on the morrow, and presseth the fleece, and wringeth dew out of the fleece — the fulness of the bowl, of water.
and it is so, and he rises early on the next day, and presses the fleece, and wrings dew out of the fleece—the fullness of the bowl of waters.
And it was so; and when he rose up early on the morrow, he squeezed the fleece together, and wrung dew out of the fleece, [making] a bowl full of water.
This is what happened—Gideon rose early the next morning, he pressed the fleece together, and wrung out the dew from the fleece, enough to fill a bowl with water.
From the Latin
And it was so. And rising before day wringing the fleece, he filled a vessel with the dew.
Simplified
That's what happened. When Gideon got up early the next morning, he pressed on the fleece and squeezed out the dew, enough water to fill a bowl.
And it was so: for he got up early on the morning after, and twisting the wool in his hands, he got a basin full of water from the dew on the wool.
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 Gideon squeezed the fleece and wrung out dew, resulting in a bowlful of water. The Septuagint closely matches this account, with 13 of the 14 words corresponding to the Hebrew text, although the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls also support the Masoretic Text's account, confirming that Gideon obtained a bowlful of water from the fleece.
וַיְהִי־ כֵ֕ן וַיַּשְׁכֵּם֙ מִֽמָּחֳרָ֔ת וַיָּ֖זַר אֶת־ הַגִּזָּ֑ה וַיִּ֤מֶץ טַל֙ מִן־ הַגִּזָּ֔ה מְל֥וֹא הַסֵּ֖פֶל מָֽיִם׃
13 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 6:38
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Adv — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
שָׁכַם (shakam) is a verb that means to rise or start early. It is a denominative form derived from a root meaning to incline or load up. The entries indicate its use primarily in the Hiphil form, suggesting actions like getting up early or making an early start.
[שָׁכַם] 65 vb. Hiph. denom. start, rise, early
base
H7925 שָׁכַם vb. Hiph. denom. start, rise, early
7925 shakam shaw-kam'
a primitive root; properly, to incline (the shoulder to a
burden); but used only as denominative from 7926; literally,
to load up (on the back of man or beast), i.e. to start early
in the morning:--(arise, be up, get (oneself) up, rise up)
early (betimes), morning.
see HEBREW for 07926
שָׁכַם (sha.kham) — to rise.
1) to rise or start early
1a) (Hiphil)
1a1) to rise early, make an early start
1a2) early (as adverb)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
ur'-li (orthros, and related words; proi):
The word generally refers to the day, and means the hour of dawn or soon after (Ge 19:2; 2Ch 36:15; Ho 6:4; Lu 24:22). Sometimes it refers to the beginning of the season, eg. the early rain (Ps 84:6; Jas 5:7; see RAIN). It may also have the sense of "speedily" (Ps 46:5). The early morning is frequently commended as the hour for prayer. See examples of Jesus (Mr 1:35; Lu…
מָחֳרָת (mochorath) refers to the morrow or the day following a past day. It is a feminine noun derived from a related term, indicating its use in contexts referring to tomorrow or the next day. The word appears in 1 Samuel 30:17.
מָחֳרָת n.f. the morrow (the day following a past day)
base
H4283 מָחֳרָת the morrow (the day following a past day)
4283 mochorath mokh-or-awth'
or mochoratham (1 Sam. 30:17) {mokh-or-aw- thawm'}; feminine
from the same as 4279; the morrow or (adverbially)
tomorrow:--morrow, next day.
see HEBREW for 04279
מׇחֳרָת (mo.cho.rat) — morrow.
the morrow, the day after
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
זוּר (zuwr) is a primitive root meaning to press down and out, or to crush. It encompasses actions like pressing, squeezing, and tightening, and can also refer to closing up, such as a wound. The entries consistently highlight its physical connotations without significant disagreement.
[זוּר] vb. press down and out
base
H2115 זוּר press down and out
2115 zuwr zoor
a primitive root (compare 6695); to press together,
&Š tighten:--close, rush, thrust together.
see HEBREW for 06695
זוּר (zur) — to crush.
1) (Qal) to press, squeeze, crush, press down and out
1a) to close up (of a wound)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
גִּזָּה (gizzah) is a feminine noun meaning 'fleece.' It is derived from the root word גָּזַּה (gazah), which is also related to the concept of fleece. The term appears in contexts referring specifically to wool or fleece material.
גִּזָּה n.f. fleece
base
H1492 גִּזָּה, גָּזַּה
1492 gazzah gaz-zaw'
feminine from 1494; a fleece:--fleece.
see HEBREW for 01494
גִּזָּה (gaz.zah) — fleece.
fleece
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
fles.
See GIDEON; SHEEP; WOOL.
Fleece
The wool of a sheep, whether shorn off or still attached to the skin (Deut. 18:4; Job 31:20). The miracle of Gideon’s fleece (Judg. 6:37-40) consisted in the dew having fallen at one time on the fleece without any on the floor, and at another time in the fleece remaining dry while the ground was wet with dew.
מָצָה (matsah) is a Hebrew verb meaning to drain or drain out. It is a primitive root that can imply sucking out or squeezing out, with forms in both Qal (to drain) and Niphal (to be drained out). The entries indicate its use in contexts involving liquids, such as blood or water.
[מָצָה] vb. drain, drain out
Qal drain, drain out
Niph. and the blood (of the bird) shall be drained out; water of abundance is drained (i.e. drunk) by them
base
H4680 מָצָה drain, drain out
4680 matsah maw-tsaw'
a primitive root; to suck out; by implication, to drain, to
squeeze out:--suck, wring (out).
מָצָה (ma.tsah) — to drain.
1) to drain, drain out
1a) (Qal) to drain, drain out
1b) (Niphal) to be drained out
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
טַל (tal) refers to 'dew' or 'night-mist' in Hebrew. It is derived from a root that suggests a covering over vegetation. The term is consistent across entries, with no significant disagreement noted among lexicographers.
טַל n.m. night-mist, dew
base
H2919 טַל night-mist, dew
2919 tal tal
from 2926; dew (as covering vegetation):--dew.
see HEBREW for 02926
טַל (tal) — dew.
dew, night mist
Aramaic equivalent: tal (טַל "dew" H2920)
N-ms — Noun common · masculine singular absoluteHNcmsa
du (Tal; drosos).
1. Formation of Dew:
Two things are necessary for the formation of dew, moisture and cold. In moist countries there is less dew because the change in temperature between day and night is too small. In the deserts where the change in temperature between day and night is sometimes as much as 40 degrees F., there is seldom dew because of lack of moisture in the atmosphere. Palestine is fortunate in being near the sea, so that there is always a large percentage of water vapor in the air. The skies are clear, and hence, there is rapid radiation beginning immediately after sunset, which cools the land and the air until the moisture is condensed and settles on cool objects. Air at a low temperature is not capable of holding as much water vapor in suspension as warm air. The ice pitcher furnishes an example of the formation of dew. Just as the drops of water form on the cool…
Dew
“There is no dew properly so called in Palestine, for there is no moisture in the hot summer air to be chilled into dew-drops by the coldness of the night. From May till October rain is unknown, the sun shining with unclouded brightness day after day. The heat becomes intense, the ground hard, and vegetation would perish but for the moist west winds that come each night from the sea. The bright skies cause the heat of the day to radiate very quickly into space, so that the nights are as cold as the day is the reverse, a peculiarity of climate from which poor Jacob suffered thousands of years ago (Gen. 31:40). To this coldness of the night air the indispensable watering of all plant-life is due. The winds, loaded with moisture, are robbed of it as they pass over the land, the cold air condensing it into drops of water, which fall…
This in the summer is so copious in Palestine that it supplies to some extent the absence of rain and becomes important to the agriculturist. Thus it is coupled in the divine blessing with rain, or mentioned as a prime source of fertility, (Genesis 27:28; 33:13; Zechariah 8:12) and its withdrawal is attributed to a curse. (2 Samuel 1:21; 1 Kings 17:1; Haggai 1:10) It becomes a leading object in prophetic imagery by reason of its penetrating moisture without the apparent effort of rain, (32:2; Job 29:19; Psalms…
The dews in Palestine and some other oriental countries are very copious, and serve very greatly to sustain and promote vegetation in seasons when little or no rain falls. Maundrell tells us that the tents of his company, when pitched on Tabor and Hermon, "were as wet with dew as if it had rained on them all night," Jud 6:38 So 5:2. Dew was especially heavy near the mountains, and just before and after the rainy season. It was prized as a precious boon of Providence, Ge 27:28 De 33:28 1Ki 17:1 Job 29:19 Hag 1:10…
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
גִּזָּה (gizzah) is a feminine noun meaning 'fleece.' It is derived from the root word גָּזַּה (gazah), which is also related to the concept of fleece. The term appears in contexts referring specifically to wool or fleece material.
גִּזָּה n.f. fleece
base
H1492 גִּזָּה, גָּזַּה
1492 gazzah gaz-zaw'
feminine from 1494; a fleece:--fleece.
see HEBREW for 01494
גִּזָּה (gaz.zah) — fleece.
fleece
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
fles.
See GIDEON; SHEEP; WOOL.
Fleece
The wool of a sheep, whether shorn off or still attached to the skin (Deut. 18:4; Job 31:20). The miracle of Gideon’s fleece (Judg. 6:37-40) consisted in the dew having fallen at one time on the fleece without any on the floor, and at another time in the fleece remaining dry while the ground was wet with dew.
מְלֹא (melo') refers to 'fulness' or 'that which fills.' It encompasses various meanings, including a handful, mass, or multitude. The term appears in contexts that highlight both literal and figurative senses of fullness, such as in Ezekiel 41:8. There are no significant disagreements among the lexicons regarding its meanings.
מְלֹא, [מְלוֹא] n.m. fulness, that which fills
fulness of hand (= handful)
mass of shepherds; multitude of nations
base
H4393 מְלֹא, מְלוֹא fulness, that which fills
4393 mlo' mel-o'
rarely mlowf {mel-o'}; or mlow (Ezekiel 41:8), {mel-o'}; from
4390; fulness (literally or figuratively):--X all along, X
all that is (there-)in, fill, (X that whereof...was) full,
fulness, (hand- )full, multitude.
see HEBREW for 04390
מְלֹא (me.lo) — fullness.
1) fulness, that which fills
1a) fulness, handful
1b) mass, multitude
1c) fulness, that which fills, entire contents
1d) full length, full line
HNcmsc — 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…
סֵ֫פֶל (cephel) refers to a bowl or basin, derived from a root meaning to depress. The term is consistently defined across entries as a dish or bowl, with no significant disagreement among lexicons.
סֵ֫פֶל n.[m.] bowl
base
H5602 סֵ֫פֶל
5602 cephel say'-fel
from an unused root meaning to depress; a basin (as deepened
out):--bowl, dish.
סֵ֫פֶל (se.phel) — bowl.
bowl, basin
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
bol:
(1) The primitive Hebrews, like the wandering Bedouin of today, probably used bowls of wood, as less breakable than earthenware. Some hollow dish of the sort would be indispensable, even in the lowest stage of nomad life, to receive the milk of the flock, and as the common dish in which to serve the family meal. We have abundant proof, however, that vessels of earthenware of various sorts were in use by the settled peoples of Canaan in the earliest times. Many interesting specimens, characteristic of different peoples and ages, have been found by excavators of the PEF, especially recently by Flinders Petrie and Fred. Bliss at Tell el-Hesy (see Tell el-Hesy (Lachish), by Petrie, and A Mound of Many Cities, by Bliss) and by Macalister and others at Gezer, Taanach, Megiddo, etc. (see PEFS).
Bowl
The sockets of the lamps of the golden candlestick of the tabernacle are called bowls (Ex. 25:31, 33, 34; 37:17, 19, 20); the same word so rendered being elsewhere rendered “cup” (Gen. 44:2, 12, 16), and wine “pot” (Jer. 35:5). The reservoir for oil, from which pipes led to each lamp in Zechariah’s vision of the candlestick, is called also by this name (Zech. 4:2, 3); so also are the vessels used for libations (Ex. 25:29; 37:16).
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