Psalms 18:15 — Word Study
WLCוַיֵּ֤רָא֨וּ׀ אֲפִ֥יקֵי מַ֗יִם וַֽיִּגָּלוּ֮ מוֹסְד֪וֹת תֵּ֫בֵ֥ל מִגַּעֲרָ֣תְךָ֣ יְהוָ֑ה מִ֝נִּשְׁמַ֗ת ר֣וּחַ אַפֶּֽךָ׃
BSAto sendshâlach arrowchêts to scatterpûwts to use lightningbârâq to multiply ten thousandrâbab to confusehâmam
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֤רָא֨וּ׀ | and they appeared | Verb, Niphal, sequential imperfect third person masculine plural |
| אֲפִ֥יקֵי | channels of | Noun common, masculine plural construct |
| מַ֗יִם | water | Noun common, masculine plural absolute |
| וַֽיִּגָּלוּ֮ | and they were uncovered | Verb, Niphal, sequential imperfect third person masculine plural |
| מוֹסְד֪וֹת | [the] foundations of | Noun common, feminine plural construct |
| תֵּ֫בֵ֥ל | [the] world | Noun common, feminine singular absolute |
| מִגַּעֲרָ֣תְךָ֣ | from rebuke your | Preposition, noun common feminine singular construct, suffix |
| יְהוָ֑ה | O Yahweh | Noun proper |
| מִ֝נִּשְׁמַ֗ת | from [the] breath of | Preposition, noun common feminine singular construct |
| ר֣וּחַ | [the] breath of | Noun common, feminine singular construct |
| אַפֶּֽךָ׃ | nostril[s] your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The channels of the sea appeared, and the foundations of the world were exposed, at Your rebuke, O LORD, at the blast of the breath of Your nostrils. |
| KJV | Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils. |
| ASV | Then the channels of waters appeared, And the foundations of the world were laid bare, At thy rebuke, O Jehovah, At the blast of the breath of thy nostrils. |
| YLT | And seen are the streams of waters, And revealed are foundations of the earth. From Thy rebuke, O Jehovah, From the breath of the spirit of Thine anger. |
| WEB | Then the channels of waters appeared. The foundations of the world were laid bare at your rebuke, Yahweh, at the blast of the breath of your nostrils. |
| BBE | Then the deep beds of the waters were seen, and the bases of the world were uncovered, because of your words of wrath, O Lord, because of the breath from your mouth. |
Where they part company is in the rendering of וַיִּגָּלוּ — see How Translations Differ.
The sentence has a main clause followed by additional clauses and phrases that provide context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁלַח
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 — Psalms 18:15
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 Power of God's Rebukegenerated
Psalm 18:15 illustrates the might of God as He commands the natural world. The psalmist describes how the channels of the sea and the foundations of the earth are laid bare at God's rebuke, emphasizing His authority over creation. This verse is part of a larger narrative where God intervenes to rescue His people, showcasing His power and protection, similar to other passages that highlight His might, such as Exodus 15:8 and Psalm 74:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 74:15 | You broke open the fountain and the flood; You dried up the ever-flowing rivers. |
| 2 | Psalm 106:9 | He rebuked the Red Sea, and it dried up; He led them through the depths as through a desert. |
| 3 | Exodus 15:8 | At the blast of Your nostrils the waters piled up; like a wall the currents stood firm; the depths congealed in the heart of the sea. |
| 4 | Joshua 3:13–16 | When the feet of the priests who carry the ark of the LORD—the Lord of all the earth—touch down in the waters of the Jordan, its flowing waters will be cut off and will stand up in a heap.” |
| 5 | 2 Samuel 22:16 | The channels of the sea appeared, and the foundations of the world were exposed at the rebuke of the LORD, at the blast of the breath of His nostrils. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — וַיֵּ֤רָא֨וּ, vai.Ye.ra.'Ugenerated
The verb וַיֵּ֤רָא֨וּ (vai.Ye.ra.'U) is in the Niphal form, indicating a passive action where something is made visible or appears. It conveys the idea of revelation, suggesting that the channels of the sea were not just seen but brought to light by God's command.
This word is derived from the root רָאָה (ra'ah), which means 'to see' and encompasses a broad range of visual experiences. The use of this verb here emphasizes God's role as the one who reveals the hidden aspects of creation, reinforcing His sovereignty.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term appeared for וַיֵּ֤רָא֨וּ.
Sentence Structuregenerated
The verse consists of multiple clauses, with two main verbs: וַיֵּ֤רָא֨וּ (and they appeared) and וַֽיִּגָּלוּ (and they were uncovered). These verbs are central to the structure, indicating the actions that take place as a result of God's rebuke.
The sentence is built around these actions, with prepositional phrases specifying the source of the revelation — God's rebuke and the breath of His nostrils. This structure highlights the cause-and-effect relationship between God's command and the resulting visibility of creation.
Septuagint Backgroundgenerated
In the Septuagint, וַיֵּ֤רָא֨וּ is translated as ἐχαπέστειλεν (he sent forth), suggesting an active sending out of visibility rather than mere appearance. This choice indicates a slightly different interpretation, emphasizing God's initiative in revealing the depths of the sea.
The translation of וַֽיִּגָּלוּ as ἐσκόρπισεν (he scattered) implies a dynamic action of uncovering, which aligns with the overall theme of God's powerful intervention.
In plain words — the whole versegenerated
Psalm 18:15 shows how God reveals the depths of the sea and the foundations of the earth at His command. This verse emphasizes God's power and authority over creation, illustrating how His rebuke can uncover what is hidden. It reflects a theme of divine intervention, similar to other passages that highlight God's might.
Frequently Asked Questionsgenerated
This phrase indicates that the hidden parts of the sea were made visible, showcasing God's power to reveal what is normally concealed.
God's rebuke has the power to expose and reveal, demonstrating His authority over the natural world.
This signifies the deep and foundational aspects of creation being laid bare, illustrating God's control and the impact of His words.
This verse connects to themes of divine intervention and God's sovereignty, similar to other passages that highlight His power over nature.
Reflection Questionsgenerated
- In what ways have I seen God's power revealed in my life or in the world around me?
- How can I better recognize the hidden aspects of God's creation and His authority over them?
- What does it mean for me to acknowledge God's rebuke in my life?
- How can I share the message of God's power and authority with others?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse to illustrate God's power and intervention in the world, drawing connections to the themes of revelation and authority.
"And the fountains of water were seen. And the fountains of water springing up into everlasting life," [John 4:14] which were made in the preachers, were seen.Early Church Fathers on Psalms 18 →
He presents him as a general come to the aid of his own man, mentioning as arrows all the missiles indiscriminately—hail, coals,Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the channels of water were seen,.... Or, "of the sea"; as in 2 Samuel 22:16. There seems to be an allusion to the drying up of the sea when the Israelites passed through it.
Read John Gill on Psalms 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.
Read Robert Jamieson on Psalms 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy mighty and terrible earthquakes, which overturned the earth, and made its lower parts uppermost and visible.
Read Matthew Poole on Psalms 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:15 Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.Ver. 15. Then the channels of waters were seen] The force of this terrible tempest is further set forth by the effect of it, a dreadful concussion of the universe; not without an allusion to the drying up of the Red Sea and of Jordan before Israel: which deliverances stood for archetypes, or chief patterns, to all posterity.
Read John Trapp on Psalms 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The channels.—The description of the storm ends with the fury of the wind and the effects of the tempest on the earth’s surface. Comp. Psalms 29, and Milton:— “Either tropic now ‘Gan thunder and both ends of heaven the clouds, From many a horrid rift abortive pour’d Fierce rain with lightning mix’d, water with fire, In ruin reconciled; nor slept the winds Within their stony caves, but rush’d abroad From the four hinges of the world and fell On the vex’d wilderness.” —Par. Reg. iv. 409416. Here, to suit the poet’s purpose (see next verse), the rage of the tempest is made to spend itself on the water-floods. The “channels” are either torrent beds (Isaiah 8:7; Psalms 42:1; Job 6:15), or…
Read Charles John Ellicott on Psalms 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. The channels of water were seen] This must refer to an earthquake; for in such cases, the ground being rent, water frequently gushes out at the fissures, and often rises to a tremendous height. Whole rivers were poured out of the chasms made by the earthquake in Jamaica, A. D. 1694; and new lakes of water were formed, covering a thousand acres of land!
Read AdamClarke on Psalms 18 →CambridgeThe Cambridge Bible for Schools and Colleges15. The waters of the sea retreat, its bed is seen, and the hidden bases of the world are laid bare, owning their Lord and Master, as of old at the Exodus when “He rebuked the Red Sea, and it was dried up.” See Exodus 15:8; Psalms 106:9; Nahum 1:4. Cp. too Matthew 8:26. Channels of the sea (2 Sam.) is the preferable reading. were discovered] i.e. as R.V., were laid bare, the original meaning of the word discover, which it generally retains in the A.V. Cp. Psalms 29:9. at the blast &c.] Cp. Psalms 18:8.
Read Cambridge on Psalms 18 →Albert Barnes1798–1870Barnes' Notes on the BibleThen the channels of waters were seen - In 2 Samuel 22:16 this is, “And the channels of the sea appeared.” The idea is that, by the driving of the storm and tempest, the waters were driven on heaps, leaving the bottom bare.
Read Albert Barnes on Psalms 18 →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
The channels of the sea appeared, and the foundations of the world were exposed, at Your rebuke, O LORD, at the blast of the breath of Your nostrils.
Then the channels of waters appeared. The foundations of the world were laid bare at your rebuke, Yahweh, at the blast of the breath of your nostrils.
The channels of the sea appeared, and the foundations of the world were exposed, at Your rebuke, O LORD, at the blast of the breath of Your nostrils.
The depths of the sea were exposed; the inner regions of the world were uncovered by your battle cry, Lord, by the powerful breath from your nose.
Tyndale line
Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.
Then the channels of waters appeared, And the foundations of the world were laid bare, At thy rebuke, O Jehovah, At the blast of the breath of thy nostrils.
Then the channels of waters appeared, and the foundations of the world were laid bare, at thy rebuke, O LORD, at the blast of the breath of thy nostrils.
Then the channels of waters were seen, and the foundations of the world were uncovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.
And the chanels of waters were seene, and the foundations of the worlde were discouered at thy rebuking, O Lord, at the blasting of the breath of thy nostrels.
Strictly literal
And the beds of the waters were seen, and the foundations of the world were uncovered at thy rebuke, Jehovah, at the blast of the breath of thy nostrils.
And seen are the streams of waters, And revealed are foundations of the earth. From Thy rebuke, O Jehovah, From the breath of the spirit of Thine anger.
And the streams of waters are seen, || And foundations of the earth are revealed, || From Your rebuke, O YHWH, || From the breath of the wind of Your anger.
(18:16) And then were seen the channels of the waters, and there were laid open the foundations of the world, through thy rebuke, O Lord, through the blast of the breath of thy nostrils.
Then the water channels appeared; the foundations of the world were laid bare at your rebuke, Yahweh, at the blast of the breath of your nostrils.
From the Latin
And the words of my mouth shall be such as may please: and the meditation of my heart always in thy sight. O Lord, my helper, and my redeemer.
Simplified
You roared, Lord, and by the wind from the breath of your nostrils the valleys of the sea were exposed and the foundations of the earth were uncovered.
Then the deep beds of the waters were seen, and the bases of the world were uncovered, because of your words of wrath, O Lord, because of the breath from your mouth.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "The channels of the sea appeared, and the foundations of the world were exposed, at Your rebuke, O LORD, at the blast of the breath of Your nostrils." The Septuagint aligns closely with this verse, matching 8 out of 11 words, although it presents its own word order and articles. The Dead Sea Scrolls (11Q7) contain a fragment that includes 6 words from this verse, but these words are supplemented by an editor, indicating that the complete text is not fully preserved in that manuscript. Overall, the Septuagint and the Masoretic Text agree in meaning, while the Dead Sea Scrolls provide partial support for the verse.
וַיֵּ֤רָא֨וּ׀ אֲפִ֥יקֵי מַ֗יִם וַֽיִּגָּלוּ֮ מוֹסְד֪וֹת תֵּ֫בֵ֥ל מִגַּעֲרָ֣תְךָ֣ יְהוָ֑ה מִ֝נִּשְׁמַ֗ת ר֣וּחַ אַפֶּֽךָ׃
8 of the 11 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.
[וישלח] [חצי׳ו] [ויפיצ׳ם] [וברקים] [רב] [ויהמ׳ם]
6 words of the verse are on this fragment — 6 supplied entire by an editor.
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 Psalms 18:15
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Hc/VNw3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
אָפִיק (aphiyq) refers to a channel or a ravine, often associated with water. It can also denote a strong object or a hero. The word is built from a root meaning to contain, and it encompasses meanings related to streams, valleys, and strength.
[אָפִיק] n.m. channel (as holding, confining water; poet.)
base
H650 [אָפִיק] channel (as holding, confining water; poet.)
650 'aphiyq aw-feek'
from 622; properly, containing, i.e. a tube; also a bed or
valley of a stream; also a strong thing or a hero:--brook,
channel, mighty, river, + scale, stream, strong piece.
see HEBREW for 0622
אָפִיק (a.phiq) — channel.
1) channel
2) ravine
3) of hollow bones (fig.)
HNcmpc — Noun common · masculine plural constructHNcmpc
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
HNcmpa — 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 גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
Hc/VNw3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
מוֹסָד (mowcadah) means 'foundation' and is a feminine form of another word for foundation, מוֹסָד (mosad). The entries consistently define it as a base or foundation, with no significant disagreement among the lexicons.
[מוֹסָד] n.m. foundation
base
H4146 [מוֹסָד] foundation
4146 mowcadah mo-saw-daw'
or mocadah {mo-saw-daw'}; feminine of 4144; a
foundation:--foundation.
see HEBREW for 04144
מוֹסָדָה (mo.sa.dah) — foundation.
foundation
Another spelling of mo.sad (מוֹסָד "foundation" H4144)
HNcfpc — Noun common · feminine plural constructHNcfpc
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…
תֵּבֵל (tebel) means 'world' and is derived from a root meaning 'to be moist.' It refers to the earth as a habitable place, encompassing both the globe and its inhabitants, and can specifically denote regions like Babylonia and Palestine. The entries consistently highlight its connection to the concept of a productive, inhabited land.
תֵּבֵל n.f. world (perh. orig. as productive)
base
H8398 תֵּבֵל world
8398 tebel tay-bale'
from 2986; the earth (as moist and therefore inhabited); by
extension, the globe; by implication, its inhabitants;
specifically, a partic. land, as Babylonia,
Palestine:--habitable part, world.
see HEBREW for 02986
תֵּבֵל (te.vel) — world.
world
HNcfsa — Noun common · feminine singular absoluteHNcfsa
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
גְּעָרָה (g'arah) means 'rebuke' or 'reproof.' It is derived from the root word גָּעַר (ga'ar), which also relates to chiding. The entries consistently define it within the context of reprimanding or correcting.
גְּעָרָה n.f. rebuke
base
H1606 גְּעָרָה rebuke
1606 g`arah gheh-aw-raw'
from 1605; a chiding:--rebuke(-ing), reproof.
see HEBREW for 01605
גְּעָרָה (ge.a.rah) — rebuke.
a rebuke, reproof
HR/Ncfsc/Sp2ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
נְשָׁמָה (nshamah) means 'breath' and encompasses various forms of breath, including that of God and man, as well as the spirit or soul. It is derived from the root meaning 'to puff' or 'wind' and can refer to both divine inspiration and the vital breath of living beings. The Aramaic equivalent is נִשְׁמָא (nish.ma).
נְשָׁמָה n.f. breath
base
H5397 נְשָׁמָה breath
5397 nshamah nesh-aw-maw'
from 5395; a puff, i.e. wind, angry or vital breath, divine
inspiration, intellect. or (concretely) an animal:--blast,
(that) breath(-eth), inspiration, soul, spirit.
see HEBREW for 05395
נְשָׁמָה (ne.sha.mah) — breath.
1) breath, spirit
1a) breath (of God)
1b) breath (of man)
1c) every breathing thing
1d) spirit (of man)
Aramaic equivalent: nish.ma (נִשְׁמָא "breath" H5396)
HR/Ncfsc — 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…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms