Proverbs 8:24 — Word Study
WLCבְּאֵין־ תְּהֹמ֥וֹת חוֹלָ֑לְתִּי בְּאֵ֥ין מַ֝עְיָנ֗וֹת נִכְבַּדֵּי־ מָֽיִם׃
BSAWhen there were noʼayin [deep, oceanic] ◂watery depthstᵉhôwm [abyss, tehom] I was brought forthchûwl■ [born, conceived] when noʼayin [natural, overflowing] springsmaʻyân [fountains] were overflowingkâbad [abounding, heavy] with watermayim [the source of life, refreshment]
| Greek | English | Parsing |
|---|---|---|
| בְּאֵין־ | when there not | Preposition, noun common masculine singular construct |
| תְּהֹמ֥וֹת | [were] [the] deeps | Noun common, feminine plural absolute |
| חוֹלָ֑לְתִּי | I was brought forth | Verb, Pual, perfect first person common singular |
| בְּאֵ֥ין | when there not | Preposition, noun common masculine singular construct |
| מַ֝עְיָנ֗וֹת | [were] springs | Noun common, feminine plural absolute |
| נִכְבַּדֵּי־ | abounding of | Verb, Niphal, participle (active) masculine plural common |
| מָֽיִם׃ | water | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When there were no watery depths, I was brought forth, when no springs were overflowing with water. |
| KJV | When there were no depths, I was brought forth; when there were no fountains abounding with water. |
| ASV | When there were no depths, I was brought forth, When there were no fountains abounding with water. |
| YLT | In there being no depths, I was brought forth, In there being no fountains heavy [with] waters, |
| WEB | When there were no depths, I was born, when there were no springs abounding with water. |
| BBE | When there was no deep I was given birth, when there were no fountains flowing with water. |
Where they part company is בְּאֵין־ — see How Translations Differ.
The sentence contains two main clauses that emphasize the speaker's existence prior to creation, with additional phrases detailing the conditions of that absence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתְּהוֹם
verbחיל
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 — Proverbs 8:24
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 Origins of Wisdomgenerated
Proverbs 8:24 is part of a discourse on wisdom, portraying it as a being present before the creation of the world. The verses surrounding it highlight the establishment of wisdom from the beginning, underscoring its foundational role in creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:7 | I will proclaim the decree spoken to Me by the LORD: “You are My Son; today I have become Your Father. |
| 2 | John 1:14 | The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth. |
| 3 | John 3:16 | For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life. |
| 4 | John 5:20 | The Father loves the Son and shows Him all He does. And to your amazement, He will show Him even greater works than these. |
| 5 | Hebrews 1:5 | For to which of the angels did God ever say: “You are My Son; today I have become Your Father” ? Or again: “I will be His Father, and He will be My Son” ? |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חוֹלָ֑לְתִּי, cho.Lal.tigenerated
The verb חוּל (chuwl) means to twist or bring forth, often associated with childbirth or strong emotions. In this context, it conveys the idea of being 'brought forth' or 'conceived', indicating the emergence of wisdom.
The Pual form indicates a passive action, suggesting that wisdom was not self-generated but rather brought into being. This emphasizes the significance of wisdom in the creation narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses brought forth to render חוֹלָ֑לְתִּי.
Sentence Structuregenerated
The structure of the verse is built around two main clauses linked by the conjunction of absence. The finite verb חוֹלָ֑לְתִּי (I was brought forth) serves as the focal point, with two prepositional phrases indicating the conditions surrounding this event.
The Hebrew word order places emphasis on the absence of the deep waters and springs, highlighting the speaker's existence prior to these creations.
Septuagint Backgroundgenerated
The Septuagint translates חוֹלָ֑לְתִּי as ποιῆσαι (to make), which broadens the understanding of the act of being brought forth. This choice suggests a creative aspect to the speaker's existence, aligning with the Greek philosophical ideas of creation.
The Greek word for the depths, ἀβύσσου, reflects a similar concept of the abyss, linking the Hebrew idea of תְּהוֹם to the Greek understanding of primordial chaos.
In plain words — the whole versegenerated
Proverbs 8:24 describes the speaker, representing wisdom, as existing before the creation of deep waters and springs. This verse emphasizes the idea that wisdom was present before anything else was made.
Frequently Asked Questionsgenerated
It indicates that wisdom has a beginning, being created or conceived before the physical elements of the world.
It highlights the primordial state of creation, emphasizing that wisdom existed before the formation of the earth and its features.
It connects with other scriptures that depict wisdom as foundational to creation, such as in Psalm 104:24.
The speaker represents wisdom, personified as an entity that existed before the creation of the world.
Reflection Questionsgenerated
- In what ways do I see wisdom influencing my decisions and actions?
- How can understanding the origins of wisdom shape my perspective on life and creation?
- What does it mean for me to seek wisdom in my daily life?
- How does the concept of wisdom as a created entity affect my understanding of its importance?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 8:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen [there were] no depths, I was brought forth,.... Not only in the decree of God, as the head of the elect; foreordained to be the Redeemer of them, and to be the propitiation for their sins; and
Read John Gill on Proverbs 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen there were no depths, I was brought forth; when there were no fountains abounding with water. When (there were) no depths, I was brought forth; when (there were) no fountains abounding with water.
Read Robert Jamieson on Proverbs 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNo depths; no abyss or deep waters, either mixed with the earth, as they were at first, or separated from it. Brought forth; begotten of my Father’ s essence.
Read Matthew Poole on Proverbs 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 8:24 When [there were] no depths, I was brought forth; when [there were] no fountains abounding with water.Ver. 24. When there were no depths.] In mentioning God’ s works of creation, some observe here, that wisdom proceeds from the lower elements to the superior and heavenly bodies: she begins with the earth, goes on here to the waters, and so to the air, called streets, rendered "fields," that is, the vast element of the air; which compared with the far less elements of earth and water, must needs seem exceedingly large, spacious, and open, as streets, or fields. Lastly, by "the highest part of the dust of the world," the Hebrew doctors understand the element of fire. Iudicium…
Read John Trapp on Proverbs 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) I was brought forth.—i.e., born. The same word is used in Psalms 51:5 (7), and Job 15:7.
Read Charles John Ellicott on Proverbs 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. When there were no depths] תהמות tehomoth, before the original chaotic mass was formed. See Genesis 1:2. I was brought forth] חוללתי cholalti, "I was produced as by labouring throes." Mr. Parkhurst thinks that the heathen poets derived their idea of Minerva's (wisdom's) being born of Jupiter's brain, from some such high poetic personification as that in the text.
Read AdamClarke on Proverbs 8 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare Gen. 1; Job 22; Job 26:1-14; 38: A world of waters, “great deeps” lying in darkness, this was the picture of the remotest time of which man could form any conception, and yet the co-existence
Read Albert Barnes on Proverbs 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. When… no depths, I was brought forth — Better, when no abysses, I was produced. When… no fountains abounding with water — The precise idea of the last words is uncertain.
Read Daniel Denison Whedon on Proverbs 8 →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
When there were no watery depths, I was brought forth, when no springs were overflowing with water.
When there were no depths, I was born, when there were no springs abounding with water.
When there were no watery depths, I was brought forth, when no springs were overflowing with water.
When there were no deep oceans I was born, when there were no springs overflowing with water;
Tyndale line
When there were no depths, I was brought forth; when there were no fountains abounding with water.
When there were no depths, I was brought forth, When there were no fountains abounding with water.
When there were no depths, I was brought forth; when there were no fountains abounding with water.
When there were no depths, I was brought forth; when there were no fountains abounding with water.
When there were no depths, was I begotten, when there were no fountaines abounding with water.
Strictly literal
When there were no depths, I was brought forth, when there were no fountains abounding with water.
In there being no depths, I was brought forth, In there being no fountains heavy [with] waters,
In there being no depths, I was brought forth, || In there being no fountains heavy [with] waters,
When there were yet no depths, was I brought forth; when there were yet no springs laden heavily with water.
Before there were oceans, I was given birth— before there were springs abounding with water.
From the Latin
The depths were not as yet, and I was already conceived. neither had the fountains of waters as yet sprung out:
Simplified
I was born when there were no ocean depths, when there were no springs pouring out water.
When there was no deep I was given birth, when there were no fountains flowing with 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 show agreement in the core concepts of the verse. However, only three of the seven words in the Septuagint match the Hebrew text directly, indicating some interpretative differences in translation.
בְּאֵין־ תְּהֹמ֥וֹת חוֹלָ֑לְתִּי בְּאֵ֥ין מַ֝עְיָנ֗וֹת נִכְבַּדֵּי־ מָֽיִם׃
3 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.
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 Proverbs 8:24
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.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Prep | Part — Preposition · noun common masculine singular constructHR/Ncmsc
תְּהוֹם (tehom) refers to a deep or abyss, often associated with the sea or subterranean waters. It encompasses meanings such as depths, the primeval ocean in Hebrew cosmology, and can also denote the grave. The word is typically feminine and is derived from a root meaning 'to surge.'
תְּהוֹם n.f. et m. deep, sea, abyss
deep, of subterranean waters
(deep) sea
primaeval ocean, deep, in Heb. cosmogony
deep, depth
abyss
base
H8415 תְּהוֹם deep, sea, abyss . deep, of subterranean waters
. (deep) sea
. primaeval ocean, deep, in Heb. cosmogony
. deep, depth
. abyss
8415 thowm teh-home'
or thom {teh-home'}; (usually feminine) from 1949; an abyss
(as a surging mass of water), especially the deep (the main
sea or the subterranean water-supply):--deep (place), depth.
see HEBREW for 01949
תְּהוֹם (te.hom) — abyss.
1) deep, depths, deep places, abyss, the deep, sea
1a) deep (of subterranean waters)
1b) deep, sea, abysses (of sea)
1c) primeval ocean, deep
1d) deep, depth (of river)
1e) abyss, the grave
N-cp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word חוּל (chuwl) is built from a primitive root meaning to twist or whirl. It covers a range of meanings, including to dance, writhe in pain, bear children, and wait anxiously. The word can also imply strength or firmness, as noted in some entries. Various forms indicate different nuances, such as being made to writhe or suffering anguish.
חוּל [חִיל] vb. whirl, dance, writhe
Qal
dance
twist, writhe
whirl, whirl about
Po‛lel
dance
writhe in travail with, bear, bring forth (poet.)
wait anxiously
Po‛lal
be made to writhe
be brought forth
Hiph. cause to be in anguish
Hoph. be born
Hithpol.
whirling
writhing, suffering torture
wait longingly
Hithpalp. and she writhed in anxiety
base
[חול, חִיל] vb. be firm, strong
base
H2342a חוּל [חִיל] whirl, dance, writhe .. dance
. twist, writhe
. whirl, whirl about
.. dance
. writhe in travail with, bear, bring forth (poet.)
. wait anxiously
.. be made to writhe
. be brought forth
. cause to be in anguish
. be born
. . whirling
. writhing, suffering torture
. wait longingly
. and she writhed in anxiety
H2342b חול, חִיל br firm, strong
2342 chuwl khool
or chiyl {kheel}; a primitive root; properly, to twist or
whirl (in a circular or spiral manner), i.e. (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively, to wait, to pervert:--bear, (make to) bring
forth, (make to) calve, dance, drive away, fall grievously
(with pain), fear, form, great, grieve, (be) grievous, hope,
look, make, be in pain, be much (sore) pained, rest, shake,
shapen, (be) sorrow(-ful), stay, tarry, travail (with pain),
tremble, trust, wait carefully (patiently), be wounded.
חוּל (chul) — to twist: tremble.
: tremble/fear
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
1c) (Pulal)
1c1) to be made to writhe, be made to bear
1c2) to be brought forth
1d) (Hophal) to be born
1e) (Hithpolel)
1e1) whirling (participle)
1e2) writhing, suffering torture (participle)
1e3) to wait longingly
1f) (Hithpalpel) to be distressed
חִיל (chil) — be firm.
to be firm, strong
חוּל (chul) — to twist: give birth.
: give_birth
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
V-O-Perf-1cs — Verb · Pual · perfect first person common singularHVPp1cs
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Prep | Part — Preposition · noun common masculine singular constructHR/Ncmsc
מַעְיָן (ma`yan) means 'spring' and refers to a source of water, such as a fountain or well. It can also be used figuratively to denote a source of satisfaction. The word is derived from a root meaning to spring forth, and it appears in contexts like Psalm 114:8.
מַעְיָן n.m. spring
base
H4599 מַעְיָן spring
4599 ma`yan mah-yawn'
or ma ynow (Psa. 114:8) {mah-yen-o'}; or (feminine) ma yanah
{mah-yaw-naw'}; from 5869 (as a denominative in the sense of a
spring); a fountain (also collectively), figuratively, a
source (of satisfaction):--fountain, spring, well.
see HEBREW for 05869
מַעְיָן (ma.yan) — spring.
spring
N-mp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
V-Niphal — Verb · Niphal · participle (active) masculine plural commonHVNrmpc
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