Psalms 66:12 — Word Study
WLCהִרְכַּ֥בְתָּ אֱנ֗וֹשׁ לְרֹ֫אשֵׁ֥נוּ בָּֽאנוּ־ בָאֵ֥שׁ וּבַמַּ֑יִם וַ֝תּוֹצִיאֵ֗נוּ לָֽרְוָיָֽה׃
BSAYou let menʼĕnôwsh [human beings, people] riderâkab■ [to place someone on a horse or chariot, to trample] over our headsrôʼsh [as a sign of dominance or oppression] we wentbôwʼ■ [to enter, to come] through fireʼêsh [burning, flame] and watermayim [a source of refreshment or flooding] but You brought usyâtsâʼ▸ [to lead out, to guide] into abundancerᵉvâyâh [a state of having more than enough, being satisfied or full]
| Greek | English | Parsing |
|---|---|---|
| הִרְכַּ֥בְתָּ | you have made ride | Verb, Hiphil, perfect second person masculine singular |
| אֱנ֗וֹשׁ | a man | Noun common, masculine singular absolute |
| לְרֹ֫אשֵׁ֥נוּ | to head our | Preposition, noun common masculine singular construct, suffix |
| בָּֽאנוּ־ | we have gone | Verb, Qal, perfect first person common plural |
| בָאֵ֥שׁ | in fire | Preposition, noun common both singular absolute |
| וּבַמַּ֑יִם | and in water | Conjunction, preposition, noun common masculine plural absolute |
| וַ֝תּוֹצִיאֵ֗נוּ | and you have brought out us | Verb hiphil sequential imperfect second person masculine singular, suffix |
| לָֽרְוָיָֽה׃ | to superfluity | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You let men ride over our heads; we went through fire and water, but You brought us into abundance. |
| KJV | Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place. |
| ASV | Thou didst cause men to ride over our heads; We went through fire and through water; But thou broughtest us out into a wealthy place. |
| YLT | Thou hast caused man to ride at our head. We have entered into fire and into water, And Thou bringest us out to a watered place. |
| WEB | You allowed men to ride over our heads. We went through fire and through water, but you brought us to the place of abundance. |
| BBE | You let men go driving over our heads; we went through fire and through water; but you took us out into a wide place. |
Where they part company is רָכַב — see How Translations Differ.
The structure features a main clause followed by a subordinate clause detailing the experiences, culminating in another main clause that emphasizes God's deliverance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָכַב
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 66:12
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 — A Psalm of Praise for Deliverancegenerated
Psalm 66:12 reflects on the suffering endured by Israel, where they experienced oppression and hardship, yet were ultimately led by God into a state of abundance. The psalmist recalls the trials of fire and water, symbolizing intense struggles, and contrasts these with the divine deliverance that follows. This theme of suffering followed by restoration is prevalent throughout the Psalms, emphasizing God's faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 129:1–3 | Many a time they have persecuted me from my youth— let Israel now declare— |
| 2 | Isaiah 51:23 | I will place it in the hands of your tormentors, who told you: ‘Lie down, so we can walk over you,’ so that you made your back like the ground, like a street to be traversed.” |
| 3 | Isaiah 43:1–2 | Now this is what the LORD says— He who created you, O Jacob, and He who formed you, O Israel: “Do not fear, for I have redeemed you; I have called you by your name; you are Mine! |
| 4 | Acts 14:22 | strengthening the souls of the disciples and encouraging them to continue in the faith. “We must endure many hardships to enter the kingdom of God,” they said. |
| 5 | 1 Thessalonians 3:3–4 | so that none of you would be shaken by these trials. For you know that we are destined for this. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — רָכַב, hir.Kav.tagenerated
The verb רָכַב (rakab) means to ride, typically on an animal or vehicle. In this context, it conveys the idea of being placed under the authority or dominance of others, as seen in the phrase 'You let men ride over our heads.' This usage emphasizes oppression and subjugation.
The Hiphil form indicates causation, suggesting that God allowed this oppression to occur, which adds depth to the understanding of Israel's suffering. The term is used throughout the Bible to describe both literal riding and figurative expressions of dominance.
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 main verb of the verse is הִרְכַּ֥בְתָּ (hir.Kav.ta), you have made ride, which governs the clause about oppression. The structure of the verse reflects a series of experiences: oppression followed by trials and finally deliverance.
The sentence flows from the oppression described in the first clause to the experiences of fire and water, culminating in the declaration of God's deliverance into abundance. This structure highlights the transition from suffering to blessing.
Septuagint Backgroundgenerated
In the Septuagint, רָכַב is rendered as ἐπεβίβασας (epibibasan), which also means 'you have made ride.' This choice maintains the sense of oppression while also indicating a forceful action.
The use of ἐπεβίβασας suggests a direct involvement of God in allowing this oppression, aligning with the Hebrew text's implications of divine sovereignty over the situation.
In plain words — the whole versegenerated
Psalm 66:12 describes how God allowed people to oppress Israel, symbolized by riding over their heads. The psalmist recalls that Israel went through difficult times, represented by fire and water, but ultimately, God led them into a place of abundance, showing His faithfulness.
Frequently Asked Questionsgenerated
This phrase indicates oppression and subjugation, where Israel was dominated by others, reflecting their suffering.
Fire represents trials and hardships, while water can symbolize both danger and refreshment, indicating the intensity of Israel's experiences.
This signifies God's deliverance and provision, contrasting the previous oppression with a state of fullness and satisfaction.
This verse echoes themes found in other psalms, where suffering is followed by God's faithfulness and restoration, emphasizing His role as a deliverer.
Reflection Questionsgenerated
- In what ways have I experienced oppression or hardship in my life, and how can I see God's hand in my deliverance?
- How can I trust God in difficult times, knowing He can lead me into abundance?
- What does it mean for me to acknowledge God's faithfulness in my life, especially after trials?
- How can I share my experiences of God's deliverance with others who are struggling?
The early church on this verse — how the Fathers read it
The Desert Fathers reflect on this verse, emphasizing the spiritual lessons learned from oppression and abundance.
[Syncletica] also said, ‘When the devil does not use the goad of poverty to tempt us, he uses wealth for the same purpose. When he cannot win by scorn and mockery, he tries praise and flattery.Early Church Fathers on Psalms 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 66:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast caused men to ride over our heads,.... Jarchi and Kimchi interpret it of the kings and nations of the world ruling over Israel; and may very well design the Heathen powers and antichristian
Read John Gill on Psalms 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO bless our God, ye people, and make the voice of his praise to be heard: -The sore trouble out of which God brought His people into a wealthy place; praise to God accordingly. Verse 8,9.
Read Robert Jamieson on Psalms 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMen; weak, and mortal, and miserable men, as the word signifies, no better nor stronger than we, if thou hadst not given them power over us. To ride over our heads; to ride upon our shoulders. By thy permission they have used us like slaves, yea, like beasts, to carry their persons or burdens. Compare . Through fire and through water, i.e. through various and dangerous trials and calamities. See 69:2 30:8. Into a wealthy place, Heb. into a moist or well-watered place; such as Canaan was, both in a proper sense and figuratively, as being replenished with Divine graces and blessings.
Read Matthew Poole on Psalms 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 66:12 Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy [place].Ver. 12. Thou hast caused men to ride over our heads] Subjected us to the villanies and outrages of the basest persons, who have used us more like beasts than men. We went through fire and through water] That is, through variety of sharpest afflictions, noted out by this proverbial passage; fire and water are merciless elements, Aelius Pertinax fortunae pila pervulgate dicebatur, quod variis casibus exercitus fuit. It is the true Christian’ s comfort that nothing befalleth him but by a sweet providence; and that God goeth along with him into…
Read John Trapp on Psalms 66 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Ride over our heads.—For the figure comp. Isaiah 51:23. We went through fire and water.—A figure of extreme danger. (Comp. Isaiah 43:2.) A wealthy place.—The LXX. and Vulg., “to refreshment,” which is certainly more in keeping with the figures employed, and may perhaps be got out of the root-idea of the word, “overflow.” But a slight change gives the frequent figure “a broad place.”
Read Charles John Ellicott on Psalms 66 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Thou hast caused men to ride over our heads] Thou hast permitted us to fall under the dominion of our enemies; who have treated us as broken infantry are when the cavalry dashes among their disordered ranks, treading all under the horses' feet. We went through fire and through water] Through afflictions of the most torturing and overwhelming nature. To represent such, the metaphors of fire and water are often used in Scripture. The old Psalter considers these trials as a proof of the uprightness of those who were tried - We passid thrugh fire and watir: that is, thurgh wa and wele, as a man that leves noght his waye for hete na for kald, for dry na for wette; and thou out lede us…
Read AdamClarke on Psalms 66 →CambridgeThe Cambridge Bible for Schools and Colleges12. Better: Thou didst cause … we went … but thou hast brought us out. The figure in the first line is clearly that of the vanquished flung down upon the ground, and trampled remorselessly under the horsehoofs or crushed by the chariot wheels of their conquerors. Cp. Isaiah 51:23. Representations of a conqueror driving his chariot over prostrate foes may be seen on Egyptian and Assyrian monuments. The sense of outrage is heightened by the word for men, which means mortal men. Cp. Psalms 9:19; Psalms 10:18; Psalms 56:1. Fire and water are symbolical of extreme and varied dangers. Cp. Isaiah 43:2. into a wealthy place] Lit., into abundance, the opposite of the privations we endured. But the…
Read Cambridge on Psalms 66 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast caused men to ride over our heads - This refers evidently to some national subjection or conquest - most probably to their having been subdued by the Babylonians.
Read Albert Barnes on Psalms 66 →The verse in English, compared — 16 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
You let men ride over our heads; we went through fire and water, but You brought us into abundance.
You allowed men to ride over our heads. We went through fire and through water, but you brought us to the place of abundance.
You let men ride over our heads; we went through fire and water, but You brought us into abundance.
You allowed men to ride over our heads; we passed through fire and water, but you brought us out into a wide open place.
Tyndale line
Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.
Thou didst cause men to ride over our heads; We went through fire and through water; But thou broughtest us out into a wealthy place.
Thou hast caused men to ride over our heads; we went through fire and through water; but thou broughtest us out into a wealthy place.
Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place .
Thou hast caused men to ryde ouer our heads: we went into fire and into water, but thou broughtest vs out into a welthie place.
Strictly literal
Thou didst cause men to ride over our head; we went through fire and through water: but thou hast brought us out into abundance.
Thou hast caused man to ride at our head. We have entered into fire and into water, And Thou bringest us out to a watered place.
You have caused man to ride at our head. We have entered into fire and into water, || And You bring us out to a watered place.
Thou hast caused men to ride on our head: we entered into fire and into water; but thou broughtest us out to [the enjoyment] of overflowing plenty. a
You made people ride over our heads; we went through fire and water, but you brought us out into a spacious place.
Simplified
You let people ride roughshod over us; we suffered through fire and flooding, but you brought us to a safe place.
You let men go driving over our heads; we went through fire and through water; but you took us out into a wide place.
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: "הִרְכַּ֥בְתָּ אֱנ֗וֹשׁ לְרֹ֫אשֵׁ֥נוּ בָּֽאנוּ־ בָאֵ֥שׁ וּבַמַּ֑יִם וַ֝תּוֹצִיאֵ֗נוּ לָֽרְוָיָֽה׃" The Septuagint agrees with the Masoretic Text in meaning, as all 8 words correspond word-for-word, although the word order and articles differ due to the nature of Greek syntax. There are no significant differences in meaning between these texts for this verse.
הִרְכַּ֥בְתָּ אֱנ֗וֹשׁ לְרֹ֫אשֵׁ֥נוּ בָּֽאנוּ־ בָאֵ֥שׁ וּבַמַּ֑יִם וַ֝תּוֹצִיאֵ֗נוּ לָֽרְוָיָֽה׃
8 of the 8 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 Psalms 66:12
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.
רָכַב (rakab) is a Hebrew verb meaning to ride, mount, or sit upon something, typically an animal or vehicle. It can also imply causing someone or something to ride or draw, as in plowing. The entries highlight its use in various forms, including a participle for 'rider' and figurative expressions.
רָכַב vb. mount and ride, ride
Qal
mount, mount and sit or ride
ride, be riding
pt., as subst., rider
Hiph.
cause to (mount and) ride
cause to draw (plough, etc.)
fig. cause hand to ride upon (grasp) bow
base
H7392 רָכַב mount and ride, ride .. mount, mount and sit or ride
. ride, be riding
. pt., as subst., rider
. . cause to (mount and) ride
. cause to draw (plough, etc.)
. fig. cause hand to ride upon (grasp) bow
7392 rakab raw-kab'
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to
despatch:--bring (on (horse-)back), carry, get (oneself) up,
on (horse-)back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
רָכַב (ra.khav) — to ride.
1) to mount and ride, ride
1a) (Qal)
1a1) to mount, mount and sit or ride
1a2) to ride, be riding
1a3) rider (subst)
1b) (Hiphil)
1b1) to cause to ride, cause to (mount and) ride
1b2) to cause to draw (plough, etc)
1b3) to cause to ride upon (fig)
V-Hiphil-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bp
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
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
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Hiphil-ConsecImperf-2ms | Suff — Verb hiphil sequential imperfect second person masculine singular · suffixHc/Vhw2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
רְוָיָה (rvayah) refers to saturation or abundance. It is derived from the root word meaning satisfaction, and can imply a sense of wealth or overflowing. The entries consistently highlight its connection to fullness and richness, without any noted disagreements among the lexicons.
רְוָיָה n.f. saturation
base
H7310 רְוָיָה saturation
7310 rvayah rev-aw-yaw'
from 7301; satisfaction:--runneth over, wealthy.
see HEBREW for 07301
רְוָיָה (re.va.yah) — abundance.
saturation
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa