Jeremiah 2:13 — Word Study
WLCכִּֽי־ שְׁתַּ֥יִם רָע֖וֹת עָשָׂ֣ה עַמִּ֑י אֹתִ֨י עָזְב֜וּ מְק֣וֹר׀ מַ֣יִם חַיִּ֗ים לַחְצֹ֤ב לָהֶם֙ בֹּאר֔וֹת בֹּארֹת֙ נִשְׁבָּרִ֔ים אֲשֶׁ֥ר לֹא־ יָכִ֖לוּ הַמָּֽיִם׃
BSAForkîy My peopleʻam [the nation of Israel, God's chosen] have committedʻâsâh■ twoshᵉnayim evilsraʻ [morally wrong actions, sinful deeds] They have forsaken Meʻâzab■ [abandoned, turned away from] the fountainmâqôwr [source, spring] of livingchay [life-giving, spiritual] watermayim and they have dugchâtsab [hewed, carved out] cisternsbôʼr [water-holes, reservoirs] brokenshâbar [shattered, cracked] cisternsbôʼr thatʼăsher cannotlôʼ [are unable to] holdkûwl▸ [contain, sustain] watermayim [refreshment, spiritual nourishment]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | that | Particle |
| שְׁתַּ֥יִם | two | Adj |
| רָע֖וֹת | evil things | Noun common, feminine plural absolute |
| עָשָׂ֣ה | it has done | Verb, Qal, perfect third person masculine singular |
| עַמִּ֑י | people my | Noun common masculine singular construct, suffix |
| אֹתִ֨י | the object marker me | Particle, suffix |
| עָזְב֜וּ | they have forsaken | Verb, Qal, perfect third person common plural |
| מְק֣וֹר׀ | a spring of | Noun common, masculine singular construct |
| מַ֣יִם | water | Noun common, masculine plural absolute |
| חַיִּ֗ים | living | Adj |
| לַחְצֹ֤ב | to dig | Preposition, verb qal infinitive construct common |
| לָהֶם֙ | for themselves | Preposition, suffix |
| בֹּאר֔וֹת | cisterns | Noun common, feminine plural absolute |
| בֹּארֹת֙ | cisterns | Noun common, feminine plural absolute |
| נִשְׁבָּרִ֔ים | broken | Verb, Niphal, participle (active) masculine plural |
| אֲשֶׁ֥ר | which | Particle |
| לֹא־ | not | Particle |
| יָכִ֖לוּ | they contain | Verb, Hiphil, imperfect third person masculine plural |
| הַמָּֽיִם׃ | water | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “For My people have committed two evils: They have forsaken Me, the fountain of living water, and they have dug their own cisterns— broken cisterns that cannot hold water. |
| KJV | For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. |
| ASV | For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. |
| YLT | For two evils hath My people done, Me they have forsaken, a fountain of living waters, To hew out for themselves wells — broken wells, That contain not the waters. |
| WEB | “For my people have committed two evils: they have forsaken me, the spring of living waters, and cut out cisterns for themselves: broken cisterns that can’t hold water. |
| BBE | For my people have done two evils; they have given up me, the fountain of living waters, and have made for themselves water-holes, cut out from the rock, broken water-holes, of no use for storing water. |
The translations agree on the essential meaning of the verse, emphasizing the two evils committed by the people.
The sentence is structured around a main clause followed by two subordinate clauses that detail the specific evils committed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 — Jeremiah 2:13
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 — Israel's Unfaithfulnessgenerated
Jeremiah 2:13 reveals the LORD's indictment against Israel for their two significant sins: abandoning Him, the fountain of living water, and creating their own broken cisterns. This reflects a broader theme in Jeremiah, where the unfaithfulness of Israel is repeatedly addressed, emphasizing their need to return to God and His provision. The chapter sets the stage for understanding the consequences of turning away from divine sustenance and seeking fulfillment in inadequate substitutes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:31–32 | You people of this generation, consider the word of the LORD: “Have I been a wilderness to Israel or a land of dense darkness? Why do My people say, ‘We are free to roam; we will come to You no more’? |
| 2 | Jeremiah 4:22 | “For My people are fools; they have not known Me. They are foolish children, without understanding. They are skilled in doing evil, but they know not how to do good.” |
| 3 | Jeremiah 5:26–31 | For among My people are wicked men; they watch like fowlers lying in wait; they set a trap to catch men. |
| 4 | Psalm 81:11–13 | But My people would not listen to Me, and Israel would not obey Me. |
| 5 | Isaiah 1:3 | The ox knows its owner, and the donkey its master’s manger, but Israel does not know; My people do not understand.” |
The Treasury of Scripture Knowledge — 32 references, hung on the phrase they belong to
The Key Word — רָעָה, ra.'otgenerated
The word רָעָה (ra'ah) signifies evil or bad actions, capturing a range of moral failings. It is a feminine plural noun derived from the root that conveys harm or distress. In this context, it underscores the severity of Israel's actions against God, emphasizing both moral and spiritual decay.
This term is used to articulate the nature of the sins committed by the people, highlighting the abandonment of their true source of life and the pursuit of self-made solutions that ultimately fail to provide sustenance.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses evil things for רָעָה, while the KJV and ASV use evil, which aligns closely with the Hebrew meaning.
Sentence Structuregenerated
The finite verb עָשָׂ֣ה, it has done, governs the entire sentence, establishing the actions of the people. The structure includes two clauses that detail the specific evils committed, with the first clause introducing the subject and the second clause elaborating on the actions taken.
The emphasis is on the contrast between the living water provided by God and the broken cisterns created by the people, illustrating a clear moral and spiritual decline.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מְק֣וֹר is rendered as πηγὴν, meaning 'spring'. This choice emphasizes the life-giving aspect of God as the source of sustenance.
The translation of רָעָה as πονηρὰ indicates a focus on the moral implications of the actions taken by the people, aligning with the Hebrew's emphasis on ethical wrongdoing.
In plain words — the whole versegenerated
Jeremiah 2:13 states that God's people have committed two serious sins: they have turned away from Him, the source of living water, and have tried to create their own broken cisterns that cannot hold water. This highlights the futility of seeking fulfillment outside of God.
Frequently Asked Questionsgenerated
Forsaking God means abandoning their relationship with Him and turning to other sources for fulfillment, which ultimately leads to spiritual emptiness.
Digging broken cisterns symbolizes the futile efforts of the people to find sustenance and satisfaction in their own ways, which cannot provide the life-giving water they truly need.
This verse illustrates a broken relationship where Israel has turned away from their faithful God, seeking instead to rely on their own inadequate solutions.
The fountain of living water represents God Himself as the ultimate source of life, nourishment, and spiritual refreshment.
Reflection Questionsgenerated
- In what ways have I sought fulfillment outside of my relationship with God?
- How can I identify the 'broken cisterns' in my life that fail to provide true satisfaction?
- What steps can I take to deepen my reliance on God as my source of living water?
- How does understanding God's nature as the fountain of living water change my perspective on spiritual nourishment?
The early church on this verse — how the Fathers read it
Early Christian writers, such as Justin Martyr, referenced this verse to discuss the nature of God as the source of living water and the implications of forsaking Him.
And our hearts are thus circumcised from evil, so that we are happy to die for the name of the good Rock, which causes living water to burst forth for the hearts of those who by Him have loved the Father of all,Early Church Fathers on Jeremiah 2 →
Hence also Jacob, as I remarked before, being himself a type of Christ, had married the two handmaids of his two free wives, and of them begat sons,Early Church Fathers on Jeremiah 2 →
Nor do we receive that useless baptism of cisterns, for it has nothing to do with this baptism of life. Wherefore also God has announced that you have forsaken Him, the living fountain,Early Church Fathers on Jeremiah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 2:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor my people have committed two evils,.... Not but that they had committed more, but there were two principal ones they were guilty of, hereafter mentioned; and it was an aggravation of these
Read John Gill on Jeremiah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
Read Robert Jamieson on Jeremiah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCommitted two evils, viz. remarkable ones, and with a witness. Living waters; a metaphor taken from springs, called living here, and , and elsewhere, because they never cease or intermit; such had God’ s care and kindness been over and to them; see on ; his Spirit continually proceeding from the Father and the Son to refresh their consciences. Compare 7:38,39. Cisterns: it is doubled, to show the multitude of their shifts; and broken is added, to show the helplessness of them, as being able to hold no water; but when a man hath made many hard shifts to get water, he cannot keep it, but it dries away; or if it abide, proves unwholesome: by which understand either their idols, which are…
Read Matthew Poole on Jeremiah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 2:13 For my people have committed two evils; they have forsaken me the fountain of living waters, [and] hewed them out cisterns, broken cisterns, that can hold no water.Ver. 13. For my people have committed two evils.] Contrary to those two good things that I have commanded them, viz., "Depart from evil, and do good." Lust doth first εξελκειν, draw a man from God, and then it doth δελεαζειν, deceive him with a bait of the creature. They have forsaken me, the fountain of living water.] The all-sufficient, ever-flowing, over-flowing well spring of all welfare. Trismegist, a heathen, could say, Respicite O mortales, et resipiscite, et ad fontem vitae recurrite, Look back, O mortals…
Read John Trapp on Jeremiah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) The fountain of living waters.—The word rendered “well,” as in Proverbs 10:11; Proverbs 18:4; “fountain,” as in Psalms 36:9, is used of water flowing from the rock. The “cistern,” on the other hand, was a tank for surface water. A word identical in sound and meaning, though differently spelt, is variously rendered by “pit,” “well,” or “cistern.”
Read Charles John Ellicott on Jeremiah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Two evils] First, they forsook God, the Fountain of life, light, prosperity, and happiness. Secondly, they hewed out broken cisterns; they joined themselves to idols, from whom they could receive neither temporal nor spiritual good! Their conduct was the excess of folly and blindness. What we call here broken cisterns, means more properly such vessels as were ill made, not staunch, ill put together, so that the water leaked through them.
Read AdamClarke on Jeremiah 2 →CambridgeThe Cambridge Bible for Schools and Colleges13. “Jehovah is a fountain of living water, having life in Himself, giving life to all.” (Co.) Israel has preferred cisterns, the contents of which, vapid and worthless in themselves, speedily disappear through leakage. For the figure of water as denoting spiritual blessing, cp. Isaiah 12:3; Isaiah 44:3. “The perennial spring of water that leaps and flashes as though it were a living thing, breaking ceaselessly forth from a hidden source, is the best image of that higher life bestowed on him to whom God has unveiled his face.” Hort, The Way, the Truth, and the Life, p. 99. two evils] The sin of the heathen is idolatry, whereas this people have in addition renounced the service of the one…
Read Cambridge on Jeremiah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe pagan are guilty of but one sin - idolatry; the covenant-people commit two - they abandon the true God; they serve idols.
Read Albert Barnes on Jeremiah 2 →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
“For My people have committed two evils: They have forsaken Me, the fountain of living water, and they have dug their own cisterns— broken cisterns that cannot hold water.
“For my people have committed two evils: they have forsaken me, the spring of living waters, and cut out cisterns for themselves: broken cisterns that can’t hold water.
“For My people have committed two evils: They have forsaken Me, the fountain of living water, and they have dug their own cisterns—broken cisterns that cannot hold water.
“Do so because my people have committed a double wrong: they have rejected me, the fountain of life-giving water, and they have dug cisterns for themselves, cracked cisterns which cannot even hold water.”
Tyndale line
For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed out for themselves cisterns, broken cisterns, that can hold no water.
For my people haue committed two euils: they haue forsaken mee the fountaine of liuing waters, to digge them pittes, euen broken pittes, that can holde no water.
Strictly literal
For my people have committed two evils: they have forsaken me, the fountain of living waters, to hew them out cisterns, broken cisterns that hold no water.
For two evils hath My people done, Me they have forsaken, a fountain of living waters, To hew out for themselves wells — broken wells, That contain not the waters.
“For My people have done two evils, || They have forsaken Me, a fountain of living waters, || To hew out for themselves wells—broken wells, || That do not contain the waters.
For two evils have my people committed: me have they forsaken, the source of living waters, to hew out for themselves cisterns, broken cisterns, that cannot hold water.
For my people have committed two evils against me: They have abandoned the springs of living waters, and they have dug out cisterns for themselves, broken cisterns that cannot hold water.
From the Latin
For my people have done two evils. They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water.
Simplified
For my people have done two evil things. They have abandoned me, the source of living water, and they have dug their own cisterns—broken cisterns that can't hold water.
For my people have done two evils; they have given up me, the fountain of living waters, and have made for themselves water-holes, cut out from the rock, broken water-holes, of no use for storing water.
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, with 17 out of 19 words matched. This alignment indicates a consistent understanding of the verse across these traditions, though the Septuagint's word order and articles differ.
כִּֽי־ שְׁתַּ֥יִם רָע֖וֹת עָשָׂ֣ה עַמִּ֑י אֹתִ֨י עָזְב֜וּ מְק֣וֹר׀ מַ֣יִם חַיִּ֗ים לַחְצֹ֤ב לָהֶם֙ בֹּאר֔וֹת בֹּארֹת֙ נִשְׁבָּרִ֔ים אֲשֶׁ֥ר לֹא־ יָכִ֖לוּ הַמָּֽיִם׃
17 of the 19 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 Jeremiah 2:13
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.
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
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfda
too.
See NUMBER.
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fp — Noun common · feminine plural absoluteHNcfpa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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/Sp1bs — Particle · suffixHTo/Sp1bs
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
מָקוֹר (maqowr) refers to a source or fountain, typically of water, but also extends to figurative meanings such as joy, wisdom, and progeny. It can denote a spring, the flow of blood, or even the source of menstruation. The term is derived from a root meaning 'to dig' and is associated with various contexts in the Old Testament.
מָקוֹר n.m. spring, fountain (app. orig. well)
spring of water
fig. of eye
source of menstruous blood
= flow of blood after child-birth
base
H4726 מָקוֹר
4726 maqowr maw-kore'
or maqor {maw-kore'}; from 6979; properly, something dug,
i.e. a (general) source (of water, even when naturally
flowing; also of tears, blood (by euphemism, of the female
pudenda); figuratively, of happiness, wisdom,
progeny):--fountain, issue, spring, well(-spring).
see HEBREW for 06979
מָקוֹר (ma.qor) — fountain.
1) spring, fountain
1a) spring
1a1) of source of life, joy, purification (fig.)
1b) of the eye (fig.)
1c) source (of menstruous blood)
1d) flow (of blood after child birth)
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
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAampa
The Hebrew word חָצַב (chatsab) means to hew, cut, or carve materials like wood and stone. It encompasses various actions such as digging, dividing, and engraving. The word appears in different forms, including Qal, Niphal, and Hiphil, indicating various nuances of cutting and shaping. There is no significant disagreement among the lexicons regarding its meanings.
[חָצַב] חָצֵב vb. hew, hew out, cleave
Qal
hew out, (dig)
hew stone
appar. hew wood
metaph. hew in pieces
Niph. be cut, hewn, graven (words on rock)
Pu. fig., hewn out of rock
Hiph. hew in pieces
base
H2672 [חָצַב] חָצֵב hew, hew out, cleave
2672 chatsab khaw-tsab'
or chatseb {khaw-tsabe'}; a primitive root ; to cut or carve
(wood), stone or other material); by implication, to hew,
split, square, quarry, engrave:--cut, dig, divide, grave, hew
(out, -er), made, mason.
חָצַב (cha.tsav) — to hew.
1) to dig, cleave, divide, hew, make, cut out, dig out, cut down, quarry, hewer, mason
1a) (Qal)
1a1) to hew out, dig
1a2) to hew
1a2a) stone
1a2b) wood
1a3) to hew in pieces (metaph.)
1a4) to divide, cleave
1b) (Niphal) to be cut, be hewn, be engraved
1c) (Hiphil) to hew into pieces, cut up into pieces
1d) (Pual) to be cut from, be hewn from
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
(qur, "to dig", chathar; diorusso, "to dig through"): "I have digged (dug) and drunk strange waters" (2Ki 19:24). In his campaigns on foreign soil, where the enemy had stopped up the watersprings, Sennacherib would at once dig fresh wells for his armies. "They dig through houses" (Job 24:16; Mt 6:19,20 margin). Walls of eastern houses are often made of mud or clay, and frequently have no windows; and as the threshold of a Syrian house is sacred, the thief breaks in through the wall (see Trumbull, The Threshold Covenant).
M. O. Evans
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
בֹאר (bo'r) refers to a cistern, pit, or well. It is derived from a related term and is consistently defined across entries. The word is used in contexts related to water storage or retrieval.
[בֹאר] n.m. cistern, pit, well
base
H877 בֹאר
877 bo'r bore
from 874; a cistern:--cistern.
see HEBREW for 0874
בֹּאר (bor) — cistern.
cistern, pit, well
N-mp — Noun common · feminine plural absoluteHNcfpa
And reservoirs were very common in Palestine, both in the country and in cities. During half the year no rain falls, and never- failing streams and springs are rare indeed. The main dependence of a large portion of the population was upon the water which fell in the rainy season and was preserved in cisterns, 2Sa 17:18. Dr. Robinson alludes to immense reservoirs within and under the area of the temple, supplied by rainwater and by the aqueduct from Solomon’s pools, and says, "These of themselves, in case of a siege, would furnish a tolerable supply. But in addition to these, almost every house in Jerusalem, of any size, is understood to have at least one or more cisterns, excavated in the soft limestone rock on which the city is built. The water is conducted into them during the rainy season, and with proper care remains pure and…
בֹאר (bo'r) refers to a cistern, pit, or well. It is derived from a related term and is consistently defined across entries. The word is used in contexts related to water storage or retrieval.
[בֹאר] n.m. cistern, pit, well
base
H877 בֹאר
877 bo'r bore
from 874; a cistern:--cistern.
see HEBREW for 0874
בֹּאר (bor) — cistern.
cistern, pit, well
N-mp — Noun common · feminine plural absoluteHNcfpa
And reservoirs were very common in Palestine, both in the country and in cities. During half the year no rain falls, and never- failing streams and springs are rare indeed. The main dependence of a large portion of the population was upon the water which fell in the rainy season and was preserved in cisterns, 2Sa 17:18. Dr. Robinson alludes to immense reservoirs within and under the area of the temple, supplied by rainwater and by the aqueduct from Solomon’s pools, and says, "These of themselves, in case of a siege, would furnish a tolerable supply. But in addition to these, almost every house in Jerusalem, of any size, is understood to have at least one or more cisterns, excavated in the soft limestone rock on which the city is built. The water is conducted into them during the rainy season, and with proper care remains pure and…
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Niphal-Inf-c — Verb · Niphal · participle (active) masculine pluralHVNrmpa
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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)
Part — ParticleHTn
The Hebrew word כּוּל (kuwl) is a primitive root meaning to sustain or contain. It covers a range of meanings including to measure, hold, nourish, and endure. The entries indicate various forms of the verb, such as Qal, Pilpel, and Hiphil, which express different nuances of sustaining and containing.
[כּוּל] vb. comprehend, contain
Qal who hath comprehended the dust of the earth in a shalish-measure
Pilp. sustain, maintain, contain
Polp. were supplied with food
Hiph. contain, hold, hold in, endure
base
H3557 [כּוּל] comprehend, contain .sustain, maintain, contain
. were supplied with food
. contain, hold, hold in, endure
3557 kuwl kool
a primitive root; properly, to keep in; hence, to measure;
figuratively, to maintain (in various senses):--(be able to,
can) abide, bear, comprehend, contain, feed, forbearing,
guide, hold(-ing in), nourish(-er), be present, make
provision, receive, sustain, provide sustenance (victuals).
כּוּל (kul) — to sustain.
1) to seize, contain, measure
1a)(Qal) to measure, calculate
1b) (Pilpel) to sustain, maintain, contain
1b1) to sustain, support, nourish
1b2) to contain, hold in, restrain
1b3) to support, endure
1c) (Polpal) to be supplied
1d) (Hilpil) to contain, hold, hold in, endure
1d1) to contain
1d2) to sustain, endure
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
kon-tan'.
See CONTINENCY.
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
wo'-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