Numbers 11:7 — Word Study
WLCוְהַמָּ֕ן כִּזְרַע־ גַּ֖ד ה֑וּא וְעֵינ֖וֹ כְּעֵ֥ין הַבְּדֹֽלַח׃
BSANow the mannamân [like small white seeds, resembling coriander seed] resembled coriandergad seedzeraʻ [a plant with seeds used to describe the taste of manna] and its appearanceʻayin [aspect, color] was like thatʻayin of gum resinbᵉdôlach [bdellium, a fragrant gum, possibly amber]
| Greek | English | Parsing |
|---|---|---|
| וְהַמָּ֕ן | and the manna | Conjunction, particle, noun common masculine singular absolute |
| כִּזְרַע־ | [was] like seed of | Preposition, noun common masculine singular construct |
| גַּ֖ד | coriander | Noun common, masculine singular absolute |
| ה֑וּא | it | Pronoun |
| וְעֵינ֖וֹ | and appearance its | Conjunction, noun common feminine singular construct, suffix |
| כְּעֵ֥ין | [was] like [the] appearance of | Preposition, noun common feminine singular construct |
| הַבְּדֹֽלַח׃ | bdellium | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the manna resembled coriander seed, and its appearance was like that of gum resin. |
| KJV | And the manna was as coriander seed, and the colour thereof as the colour of bdellium. |
| ASV | And the manna was like coriander seed, and the appearance thereof as the appearance of bdellium. |
| YLT | And the manna is as coriander seed, and its aspect as the aspect of bdolach; |
| WEB | The manna was like coriander seed, and it looked like bdellium. |
| BBE | Now the manna was like a seed of grain, like small clear drops. |
Translations agree here, with all versions describing the manna as resembling coriander seed and its appearance likened to gum resin.
The sentence consists of a main clause followed by a descriptive phrase, emphasizing the characteristics of the manna.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
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 — Numbers 11:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Provision of Mannagenerated
Numbers 11:7 describes the manna that God provided to the Israelites in the wilderness. This miraculous food was essential for their survival, and its unique characteristics are compared to familiar items, helping the people understand its nature. The Israelites often expressed their dissatisfaction with this provision, as seen in the surrounding verses, illustrating their struggle during their journey.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 16:14–15 | When the layer of dew had evaporated, there were thin flakes on the desert floor, as fine as frost on the ground. |
| 2 | 1 Corinthians 1:23–24 | but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles, |
| 3 | Revelation 2:17 | He who has an ear, let him hear what the Spirit says to the churches. To the one who overcomes, I will give the hidden manna. I will also give him a white stone inscribed with a new name, known only to the one who receives it. |
| 4 | Genesis 2:12 | And the gold of that land is pure, and bdellium and onyx are found there. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מָן, ve.ha.Mangenerated
The word מָן (man) refers to the miraculous food provided by God to the Israelites during their time in the wilderness. It is a noun that appears in the Bible 14 times, emphasizing its significance as a sustenance for the people. The term is derived from the question 'What is it?' reflecting the confusion of the Israelites upon first encountering this heavenly bread.
The passive construction of the word highlights that this food was given to the people by God, marking it as a divine provision rather than a natural occurrence.
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 structure of the verse includes a main clause followed by two descriptive phrases. The finite verb הוּא (it) serves as the subject linking the two descriptions of the manna.
The Hebrew word order places emphasis on the characteristics of the manna, first stating what it resembles and then describing its appearance.
Septuagint Backgroundgenerated
The Septuagint translates מָן as μαννα (
For בְּדֹלַח, the Septuagint uses κρυστάλλου (crystal), which suggests a focus on the clarity and preciousness of the substance, possibly interpreting it as a valuable resource.
In plain words — the whole versegenerated
Numbers 11:7 describes the manna as looking like coriander seed and having an appearance similar to gum resin. This food was provided by God to sustain the Israelites during their time in the wilderness.
Frequently Asked Questionsgenerated
Manna is the miraculous food that God provided for the Israelites in the wilderness, described as resembling coriander seed.
The comparison helps the Israelites understand what the manna looked like, using a familiar plant to describe its appearance.
Gum resin, or bdellium, is a fragrant substance that is likened to the appearance of manna, suggesting its value and unique qualities.
Despite its miraculous nature, the Israelites often expressed dissatisfaction with the manna, longing for the food they had in Egypt.
Reflection Questionsgenerated
- What does the description of manna teach us about God's provision in our lives?
- How can we learn to appreciate the gifts we receive, even when they are not what we expect?
- In what ways can we relate to the Israelites' dissatisfaction with manna?
- How does understanding the nature of manna enhance our appreciation for God's care?
The early church on this verse — how the Fathers read it
The verse has been referenced in early commentaries, where it is noted for its description of bdellium and its significance in the biblical narrative.
Bdellium: Bdellium, according to Pliny, 1. 21, c. 9. was of the colour of a man's nail, white and bright.Early Church Fathers on Numbers 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 11:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the manna [was] as coriander seed,.... Not in colour, for that is black or darkish, whereas the manna was white, as is generally observed; of which [See comments on Exodus 16:31]; however it
Read John Gill on Numbers 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut now our soul is dried away: there is nothing at all, beside this manna, before our eyes. But now ... there is nothing ... besides this manna.
Read Robert Jamieson on Numbers 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs coriander seed; not for colour, for that is black, but for shape and figure. Bdellium is either, 1. The gum of a tree, of a white and bright colour; or rather, 2. A gem or precious stone, as the Hebrew doctors take it; and particularly a pearl, as some render it, wherewith the manna doth manifestly agree both in its colour, which is white, , and in its figure, which is round. See more on .
Read Matthew Poole on Numbers 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 11:7 And the manna [was] as coriander seed, and the colour thereof as the colour of bdellium.Ver. 7. And the manna.] There was therefore no such cause they should so loathe it. Was as coriander seed.] Small, but full of sweetness and nourishment. This might be some cause of Moses’ undecayedness. As the colour of bdellium.] A kind of transparent and precious gum.
Read John Trapp on Numbers 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) And the manna was . . . —The design of the description of the manna in this place (comp. Exodus 16:14; Exodus 16:31, and Notes in loc.; also Article Manna, in “Smith’s Dictionary of the Bible”) was probably to exhibit in its just light the sinfulness of the Israelites in repining at the merciful provision which God had made for the supply of their wants. The dissatisfaction of the Israelites with the sweet bread of heaven, and their craving after the more savoury and more stimulating food of Egypt may be regarded as typical of man’s natural repugnance to the spiritual food which is provided in the Gospel, and his restless cravings after the pleasures of the world.
Read Charles John Ellicott on Numbers 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The manna was as coriander seed] Probably this short description is added to show the iniquity of the people in murmuring, while they had so adequate a provision. But the baseness of their minds appears in every part of their conduct. About the bdellium of the ancients the learned are not agreed; and I shall not trouble the reader with conjectures. See Clarke on Genesis 2:12. Concerning the manna, see the notes on Exodus 16:1-36.
Read AdamClarke on Numbers 11 →CambridgeThe Cambridge Bible for Schools and Colleges4–34. (I) The Manna and Quails. J . (II) The burden of the people too heavy for Moses. J . (III) The Spirit of ecstasy upon the elders. E . These verses should be studied in the following order: (I) Numbers 11:4-10; Numbers 11:13; Numbers 11:18-24 a (to ‘the words of the Lord’), 31–34. (II) Numbers 11:11-12; Numbers 11:14-15. (III) Numbers 11:16-17 a, 24b–30. It will be seen that the narratives (II) and (III) have no real connexion with (I). In the process of compilation two sentences were lost. The words ‘And Moses said unto Jehovah’ in Numbers 11:11 a are required for both narratives, and must be added for (I) at the beginning of Num 11:13. Similarly Numbers 11:18 (as Numbers 11:16) must…
Read Cambridge on Numbers 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Manna — See Exodus 16:14-15, and Joshua 5:12, notes. The coriander is found in Egypt, Persia, and India. It has a round, tall stalk, white or reddish flowers, and grayish, spicy seeds used by confectioners and druggists.
Read Daniel Denison Whedon on Numbers 11 →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
Now the manna resembled coriander seed, and its appearance was like that of gum resin.
The manna was like coriander seed, and it looked like bdellium.
Now the manna resembled coriander seed, and its appearance was like that of gum resin.
(Now the manna was like coriander seed, and its color like the color of bdellium.
Tyndale line
And the manna was as coriander seed, and the colour thereof as the colour of bdellium.
And the manna was like coriander seed, and the appearance thereof as the appearance of bdellium.
And the manna was like coriander seed, and the appearance thereof as the appearance of bdellium.
And the manna was as coriander-seed, and the color of it as the color of bdellium.
(The Man also was as coriander seede, and his colour like the colour of bdelium.
Strictly literal
And the manna was as coriander seed, and its appearance as the appearance of bdellium.
And the manna is as coriander seed, and its aspect as the aspect of bdolach;
And the manna is as coriander seed, and its aspect as the aspect of bdellium;
But the manna was like coriander-seed, and its color as the color of the bdellium.
Manna was like coriander seed. It looked like resin.
From the Latin
A Now the manna was like coriander seed, of the colour of bdellium.
Simplified
Manna looked like coriander seeds, light in color like gum resin.
Now the manna was like a seed of grain, like small clear drops.
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 Samaritan Pentateuch agree word for word in this verse, indicating a strong consistency in the transmission of this text across these traditions.
וְהַמָּ֕ן כִּזְרַע־ גַּ֖ד ה֑וּא וְעֵינ֖וֹ כְּעֵ֥ין הַבְּדֹֽלַח׃
7 of the 7 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.
והמן כזרע גד הוא ועינו כעין הבדלח
Agrees with the Masoretic Text here, word for word.
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 Numbers 11:7
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.
מָן (man) refers to manna, the bread from Heaven that sustained the Israelites during their 40 years in the wilderness. The term is thought to derive from the question 'What is it?' which reflects the people's confusion upon first encountering it. This connection is noted in Exodus 16:15.
מָן n.m. manna
base
מָן in Ex 16:15 (with reference to the manna), most prob. ‘What is it?’ the question being intended as a popular etym. of מָן ‘manna’
ref
H4478a מָן manna H4478b מָן most prob. ‘What is it?’ the question being intended as a popular etym. of מָן ‘manna’
4478 man mawn
from 4100; literally, a whatness (so to speak), i.e. manna
(so called from the question about it):--manna.
see HEBREW for 04100
מָן (man) — manna.
1) manna
1a) the bread from Heaven that fed the Israelites for 40 years of wilderness wanderings
מָן (man) — What?.
'What is it?'
Another spelling of mah (מָה "what?" H4100)
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
man'-a (man; manna): The Hebrew man is probably derived, as Ebers suggests, from the Egyptian mennu, "food." In Ex 16:15, we have a suggested source of the name, "They said one to another, What is it?" i.e. manhu, which also means, "It is manna" (see margin).
1. Old Testament References:
This substance is described as occurring in flakes or small round grains, literally, "hoax frost"; it fell with the dew (Nu 11:9) and appeared when the dew left the ground (Ex 16:14); "It was like coriander seed, white; and the taste of it was like wafers made with honey" (Ex 16:31). In Nu 11:8, its taste is described "as the taste of…
Manna
Heb. man-hu, “What is that?” the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness (Ex. 16:15-35). The name is commonly taken as derived from man, an expression of surprise, “What is it?” but more probably it is derived from manan, meaning “to allot,” and hence denoting an “allotment” or a “gift.” This “gift” from God is described as “a small round thing,” like the “hoar-frost on the ground,” and “like coriander seed,” “of the colour of bdellium,” and in taste “like wafers made with honey.” It was capable of being baked and boiled, ground in mills, or beaten in a mortar (Ex. 16:23; Num. 11:7). If any was kept over till the following morning, it became corrupt…
(what is this?) (Heb. man). The most important passages of the Old Testament on this topic are the following: (Exodus 16:14-36; Numbers 11:7-9; 11:5,16; Joshua 5:12; Psalms 78:24; 25) From these passages we learn that the manna came every morning except the Sabbath, in the form of a small round seed resembling the hear frost that it must be gathered early, before the sun became so hot as to melt it; that it must be gathered every day except the Sabbath; that the attempt to lay aside for a succeeding day, except on the clay immediately preceding the Sabbath, failed by the substance becoming wormy and offensive; that it was prepared for food by grinding and baking; that its…
The miraculous food given by God to the Israelites during their wanderings in the desert. It was a small grain, white like hoarfrost, round, and of the size of coriander-seed, Ex 16:1-36 Nu 11:1-35. It fell every morning, with the dew, about the camp of the Israelites, and in so great quantities during the whole forty years of their journey in the wilderness, that it was sufficient to serve the entire multitude instead of bread, Ex 16:35 De 29:5,6 Jos 5:12. It is nowhere said that the Israelites had no other food, that numerous flocks and herds accompanied the camp of Israel is clear from many passages. Certainly the…
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
גַּד (gad) refers to coriander, a plant whose seeds are noted for their resemblance to manna. The word is derived from a root meaning 'cutting,' likely referencing the plant's growth pattern. All entries consistently identify it as coriander without any significant disagreement.
גַּד n.m. coriander
base
H1407 גַּד coriander
1407 gad gad
from 1413 (in the sense of cutting); coriander seed (from its
furrows):--coriander.
see HEBREW for 01413
גַּד (gad) — coriander.
coriander-a plant the seed of which resembles manna
N-ms — Noun common · masculine singular absoluteHNcmsa
kor-i-an'-der (gadh; korion): The fruit of the Coriandrum Sativum (Natural Order Umbelliferae), a plant indigenous around the Mediterranean and extensively cultivated. The fruits are aromatic and stomatic-carminative. They are of a grayish-yellow color, ribbed, ovate-globular and in size about twice that of a hemp-seed. "The manna was like coriander seed" (Nu 11:7; see also Ex 16:31).
Coriander
Heb. gad, (Ex. 16:31; Num. 11:7), seed to which the manna is likened in its form and colour. It is the Coriandrum sativum of botanists, an umbelliferous annual plant with a round stalk, about two feet high. It is widely cultivated in Eastern countries and in the south of Europe for the sake of its seeds, which are in the form of a little ball of the size of a peppercorn. They are used medicinally and as a spice. The Greek name of this plant is korion or koriannon, whence the name “coriander.”
The plant called Coriandrum sativum is found in Egypt, Persia and India, and has a round tall stalk; it bears umbelliferous white or reddish flowers, from which arise globular, grayish, spicy seed-corns, marked with fine striae. It is mentioned twice in the Bible. (Exodus 16:31; Numbers 11:7)
A small round seed of an aromatic plant. The plant is a native of China, and is widely diffused in Asia and the south of Europe. Its seeds are planted in March. They are employed as a spice in the East, and are much used by druggists, confectionarists, etc. The manna which fell in the wilderness was like coriander-seed, Ex 16:31 Nu 11:7. See MANNA.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Conj | N-cs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
בְּדֹ֫לַח (bdolach) likely refers to bdellium, a fragrant gum or resin. The entries suggest it may also be associated with something in pieces, possibly a pearl. The word is primarily noted in the context of aromatic substances.
בְּדֹ֫לַח n.[m.] prob. bdellium
base
H916 בְּדֹ֫לַח prob. bdellium
916 bdolach bed-o'-lakh
probably from 914; something in pieces, i.e. bdellium, a
(fragrant) gum (perhaps amber); others a pearl:--bdellium.
see HEBREW for 0914
בְּדֹ֫לַח (be.do.lach) — bdellium.
bdellium (ie gum resin)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
del'-i-um (bedholach): The word occurs twice in the Pentateuch:
(1) in Ge 2:12, in conjunction with gold and onyx, as a product of the land of HAVILAH (which see), and
(2) in Nu 11:7, where the manna is likened to this substance in appearance: "The appearance thereof as the appearance of bdellium." The latter comparison excludes the idea of bedholach being a precious stone, and points to the identification of it with the fragrant resinous gum known to the Greeks as bdellion, several kinds being mentioned by Dioscorides and Pliny. It was a product of Arabia, India, Afghanistan, etc.
James Orr
Bdellium
Occurs only in Gen. 2:12, where it designates a product of the land of Havilah; and in Num. 11:7, where the manna is likened to it in colour. It was probably an aromatic gum like balsam which exuded from a particular tree (Borassus flabelliformis) still found in Arabia, Media, and India. It bears a resemblance in colour to myrrh. Others think the word denotes “pearls,” or some precious stone.
(bedolach). (Genesis 2:12; Numbers 11:7) It is quite impossible to say whether bedolach denotes a mineral or an animal production or a vegetable exudation. Bdellium is an odoriferous exudation from a tree which is perhaps the Borassus flabelliformis , Lin., of Arabia Felix.
Commonly supposed to mean the aromatic gum of a tree growing near the Persian gulf, etc. It is transparent, and bitter to the taste, yet very fragrant while burning. But the substance so called, whatever is was, is mentioned in connection with gold and gems; while gum is certainly not so remarkable a gift of nature as to deserve this classification, or as that the production of it should confer on Havilah a peculiar celebrity, Ge 2:12. Hence the opinion of the Jewish writers is not to be contemned, namely, that pearls are to be here understood, of which great quantities are found on the shores of the Persian gulf and in India, and which might not inaptly be compared with manna, as in Nu 11:7.