Exodus 15:10 — Word Study
WLCנָשַׁ֥פְתָּ בְרוּחֲךָ֖ כִּסָּ֣מוֹ יָ֑ם צָֽלֲלוּ֙ כַּֽעוֹפֶ֔רֶת בְּמַ֖יִם אַדִּירִֽים׃
BSABut You blewnâshaph■ [with Your wind, Your breath] with Your breathrûwach [the breath of life] and the seayâm [a large body of water] covered themkâçâh■ [filled up, hid from view] They sanktsâlal△■ [were submerged, went down] like leadʻôwphereth [a heavy metal, dense and weighty] in the mightyʼaddîyr [great, powerful] watersmayim [a source of refreshment, the deep]
| Greek | English | Parsing |
|---|---|---|
| נָשַׁ֥פְתָּ | you blew | Verb, Qal, perfect second person masculine singular |
| בְרוּחֲךָ֖ | with breath your | Preposition, noun common feminine singular construct, suffix |
| כִּסָּ֣מוֹ | it covered them | Verb piel perfect third person masculine singular, suffix |
| יָ֑ם | [the] sea | Noun common, masculine singular absolute |
| צָֽלֲלוּ֙ | they sank | Verb, Qal, perfect third person common plural |
| כַּֽעוֹפֶ֔רֶת | like lead | Preposition, noun common feminine singular absolute |
| בְּמַ֖יִם | in [the] waters | Preposition, noun common masculine plural absolute |
| אַדִּירִֽים׃ | mighty | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But You blew with Your breath, and the sea covered them. They sank like lead in the mighty waters. |
| KJV | Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. |
| ASV | Thou didst blow with thy wind, the sea covered them: They sank as lead in the mighty waters. |
| YLT | Thou hast blown with Thy wind The sea hath covered them; They sank as lead in mighty waters. |
| WEB | You blew with your wind. The sea covered them. They sank like lead in the mighty waters. |
| BBE | You sent your wind and the sea came over them: they went down like lead into the great waters. |
Where they part company is אַדִּירִֽים — see How Translations Differ.
The main action is presented first, followed by the consequences of that action, which gives a clear progression of events.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָם
verbנָשַׁף
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Exodus 15:10
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 Song of Mosesgenerated
Exodus 15:10 describes how God intervened to protect the Israelites from their enemies by causing the sea to cover them. This song celebrates God's might and deliverance, contrasting the fate of the Egyptians with the safety of His people. It reflects on the power of God’s actions during the Exodus, a central theme in Israel’s history and identity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:21 | Then Moses stretched out his hand over the sea, and all that night the LORD drove back the sea with a strong east wind that turned it into dry land. So the waters were divided, |
| 2 | Genesis 8:1 | But God remembered Noah and all the animals and livestock that were with him in the ark. And God sent a wind over the earth, and the waters began to subside. |
| 3 | Psalm 74:13–14 | You divided the sea by Your strength; You smashed the heads of the dragons of the sea; |
| 4 | Psalm 135:7 | He causes the clouds to rise from the ends of the earth. He generates the lightning with the rain and brings forth the wind from His storehouses. |
| 5 | Psalm 147:18 | He sends forth His word and melts them; He unleashes His winds, and the waters flow. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נָשַׁ֥פְתָּ, na.Shaf.tagenerated
The verb נָשַׁף (na.Shaf) means to blow, particularly in the sense of a strong wind or breath. It is a perfect form in the second person masculine singular, indicating that God is directly acting with His breath.
This action evokes the image of a powerful wind, emphasizing God's control over nature and His ability to bring about significant change. The lexicons consistently affirm this meaning, highlighting its use in contexts where a strong force is applied.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses blew for נָשַׁף. The KJV and ASV also use blew, maintaining the sense of divine action.
Where translations differ, they vary in the rendering of אַדִּירִֽים. The BSB, KJV, and others choose mighty, while the BBE opts for great, reflecting a subtle difference in emphasis.
Sentence Structuregenerated
The main verb נָשַׁ֥פְתָּ (you blew) governs the entire sentence, with several phrases detailing the action. The structure emphasizes God's direct intervention through His breath.
The order of the Hebrew words places the action of blowing first, highlighting its immediacy and significance in the context of the sea covering the enemies.
Septuagint Backgroundgenerated
The Septuagint translates נָשַׁף as ἀπέστειλας (you sent), which shifts the focus slightly from blowing to sending forth. This choice suggests an interpretation of God’s action as a command that initiates the covering of the sea.
This interpretation may reflect a broader understanding of divine agency, where the act of sending encompasses the power of both breath and command.
In plain words — the whole versegenerated
Exodus 15:10 recounts how God blew with His breath, causing the sea to cover the Egyptians who were pursuing the Israelites. They sank like lead in the powerful waters, illustrating God's might in saving His people.
Frequently Asked Questionsgenerated
It signifies God's powerful action, using His breath to affect the natural world, demonstrating His sovereignty over creation.
This comparison emphasizes the weight and inevitability of their demise in the waters, highlighting the totality of their defeat.
The phrase underscores the power of the sea, which God controls, reinforcing His authority and ability to protect His people.
It illustrates God's intervention on behalf of Israel, marking a pivotal moment of salvation in their history.
Reflection Questionsgenerated
- In what ways have I seen God's power at work in my life?
- How can I trust in God's deliverance during challenging times?
- What does it mean for me to recognize God's sovereignty over nature?
- How can I celebrate and remember the ways God has rescued me?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Ambrose of Milan, referenced this verse to discuss themes of baptism and divine intervention, illustrating its theological significance.
Moses himself says in his song, “You sent your Spirit, and the sea covered them.” You observe that even then holy baptism was prefigured in that passage of the Hebrews, wherein the Egyptian perished, the Hebrew escaped.Early Church Fathers on Exodus 15 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 15:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou didst blow with thy wind,.... A strong east wind, Exodus 14:22 which is the Lord Christ's, who has it in his treasury, holds it in his fists, sends it out as he pleases, and it fulfils his word
Read John Gill on Exodus 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. Thou didst blow with thy wind.
Read Robert Jamieson on Exodus 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. Magnificent or honourable waters, made so by being the instrument of thy glorious work.
Read Matthew Poole on Exodus 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 15:10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.Ver. 10. Thou didst blow, &c.] Here it was that the arm of the Lord put on strength to cut Rahab, and wound the dragon.
Read John Trapp on Exodus 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Thou didst blow with thy wind.—A new fact, additional to the narrative in Exodus 14, but in complete harmony with it. As a strong east (southeast) wind had driven the waters of the Bitter Lakes to the north-westward, so (it would seem) their return was aided and hastened by a wind from the opposite direction, which caused the sea to “cover” the Egyptians. They sank as lead.—Compare Exodus 15:5. To an eye-witness, it would seem, the sudden submersion and disappearance of each warrior, as the waters closed around him, was peculiarly impressive. Each seemed to be swallowed up at once, without a struggle. This would be a natural result of the heavy armour worn by the picked warriors. In…
Read Charles John Ellicott on Exodus 15 →CambridgeThe Cambridge Bible for Schools and Colleges10. God did but blow with His wind, and all their hopes were in a moment shattered; they sank and perished in the returning waters. sank] The word occurs nowhere else in this sense: to judge from its derivatives, the root will have meant to whir, whiz, clang, &c.: so perhaps the idea is whizzed down, or (cf. Southey’s poem, The Inchcape Rock, l. 37, of a bell sinking) sank with a gurgling sound. The usual Heb. word for ‘sink’ is the one in v. 4b. in the mighty waters] The adj. cognate with the ptcp. rendered glorious in vv. 6, 11. Nehemiah 9:11 uses the more ordinary word ‘azzim (‘strong’).
Read Cambridge on Exodus 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9, 10. Third strain. Now the enemy is personified, and his boasts and threats are dramatically pictured in six terse, strong phrases, all compressed into ten nervous words, which our translation has broken up into twenty-five!
Read Daniel Denison Whedon on Exodus 15 →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
But You blew with Your breath, and the sea covered them. They sank like lead in the mighty waters.
You blew with your wind. The sea covered them. They sank like lead in the mighty waters.
But You blew with Your breath, and the sea covered them. They sank like lead in the mighty waters.
But you blew with your breath, and the sea covered them. They sank like lead in the mighty waters.
Tyndale line
Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
Thou didst blow with thy wind, the sea covered them: They sank as lead in the mighty waters.
Thou didst blow with thy wind, the sea covered them: They sank as lead in the mighty waters.
Thou didst blow with thy wind, the sea covered them: they sunk as lead in the mighty waters.
Thou blewest with thy winde, the Sea couered them, they sanke as leade in the mightie waters.
Strictly literal
Thou didst blow with thy breath, the sea covered them; They sank as lead in the mighty waters.
Thou hast blown with Thy wind The sea hath covered them; They sank as lead in mighty waters.
You have blown with Your wind || The sea has covered them; They sank as lead in mighty waters.
Thou didst blow with thy wind, the sea covered them: they sunk as lead in mighty waters.
But you blew with your wind, and the sea covered them; they sank like lead in the mighty waters.
From the Latin
Thy wind blew and the sea covered them: they sunk as lead in the mighty waters.
Simplified
But you blew with your breath and the sea swept over them. They sank down like lead in the swirling waters.
You sent your wind and the sea came over them: they went down like lead into the great waters.
Word by word, the decisions they made
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 agree closely, with only minor differences in word choice. The Samaritan Pentateuch differs by using נשׁבת (blow) instead of נָשַׁף, indicating a variant reading that still conveys a similar meaning.
נָשַׁ֥פְתָּ בְרוּחֲךָ֖ כִּסָּ֣מוֹ יָ֑ם צָֽלֲלוּ֙ כַּֽעוֹפֶ֔רֶת בְּמַ֖יִם אַדִּירִֽים׃
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.
נשׁבת ברוחך כסמו ים צללו כעופרת במים אדירים
1 word differs from the Masoretic Text: נשׁבת (blow)
[נשפת] [ברוח׳ך] [כס׳מו] [ים] [צללו] [כעופרת] [במים] [אדירים]
nothing on the leather here — 8 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 Exodus 15:10
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.
נָשַׁף (nashaph) is a primitive root meaning to blow, specifically to breeze or blow up fresh, as the wind. The entries consistently define it in this way, with no significant disagreement among the lexicons.
H5398 נָשַׁף blow
5398 nashaph naw-shaf'
a primitive root; to breeze, i.e. blow up fresh (as the
wind):--blow.
נָשַׁף (na.shaph) — to blow.
(Qal) to blow
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel-Perf-3ms | Suff — Verb piel perfect third person masculine singular · suffixHVpp3ms/Sp3mp
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
N-ms — Noun common · masculine singular absoluteHNcmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
צָלַל (tsalal) is a primitive root meaning to sink or be submerged, characterized by a tumbling or waving motion. The primary usage is found in the Qal form, as noted in Exodus 15:10. It is related to other Hebrew words, specifically צָלַל (H6750) and צָלַל (H6751), which may share similar meanings.
[צָלַל] vb. sink, be submerged;—Qal Ex 15:10.
ref
H6749 צָלַל sink, be submerged
6749 tsalal tsaw-lal'
a primitive root; properly, to tumble down, i.e. settle by a
waving motion:--sink. Compare 6750, 6751.
see HEBREW for 06750
see HEBREW for 06751
צָלַל (tsa.lal) — to sink.
(Qal) to sink, be submerged
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עֹפֶרֶת (owphereth) refers to lead, likely derived from its dusty color. The term appears consistently across various lexicons, indicating its meaning as a metal. There is a suggestion that it may be a foreign word, but no significant disagreement among the entries is noted.
עֹפֶרֶת n.m. lead (√ dub.; prob. foreign word)
base
H5777 עוֹפֶרֶת lead (√ dub.; prob. foreign word)
5777 `owphereth o-feh'-reth
or mophereth {o-feh'-reth}; feminine participle active of
6080; lead (from its dusty color):--lead.
see HEBREW for 06080
עֹפֶרֶת (o.phe.ret) — lead.
lead
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
led (`ophereth): Lead was one of the first metals to be used in the free state, probably because it was so easily obtained from its ores. Lead was found in ancient times in Egypt and the Sinaitic peninsula. There is no lead found in Palestine proper, but in Northern Syria and Asia Minor it occurs in considerable quantities, usually associated with silver. These sources no doubt furnished an important supply in Bible times. It was also brought by the Phoenicians from Spain (Tarshish) (Eze 27:12) and the British Isles.
Lead was used, as it still is, all along the Mediterranean shores for sinkers. Pieces of Egyptian fishnets probably dating from 1200 BC are now preserved in the British Museum, with their lead sinkers still attached. Since lead was the heaviest metal known to the ancients, gold excepted, it was generally used for…
This is one of the most common of metals, found generally in veins of rocks, though seldom in a metallic state, and most commonly in combination with sulphur. It was early known to the ancients, and the allusions to it in Scripture indicate that the Hebrews were well acquainted with its uses. The rocks in the neighborhood of Sinai yielded it in large quantities, and it was found in Egypt. In (Job 19:24) the allusion is supposed to be to the practice of carving inscriptions upon stone and pouring molten lead into the cavities of the letters, to render them legible and at the same time preserve them from the action of the air.
There are early allusions to this well-known metal in Scripture. The Egyptians "sank as lead" in the Red Sea, Ex 15:10; Nu 31:22; Eze 27:12. Job refers to its use in preserving a permanent record of events, by being melted and poured into letters deeply cut in a rock, Job 19:24. Leaden tablets also were used by the ancients for similar records. This metal was employed, before the use of quicksilver was known, in purifying silver; and the process by which these metals are purged from their dross, illustrates God’s discipline of his people, Jer 6:29,30; Eze…
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
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
wo'-terz (mayim, plural of may, "water"; in the New Testament hudor, "water"; kindunois potamon (2Co 11:26), the King James Version "perils of waters," is in the Revised Version (British and American) "perils of rivers"): In the New Testament there is frequent reference to the water of baptism. Pilate washes his hands with water to signify his guiltlessness. Jesus tells the Samaritan woman of the living water. The Lamb shall guide the redeemed unto fountains of waters of life.
The uses of mayim are well classified in BDB, especially the figurative references, as follows: a symbol of distress, "when thou passest through the waters" (Isa 43:2); of force, "like the breach of waters" (2Sa 5:20); of that which is overwhelming, "a…
אַדִּיר (addiyr) means majestic and conveys a sense of greatness or power. It can describe large entities like the sea or trees, as well as kings, nations, and noble figures. The word is built from a root meaning wide or large, with a range that includes excellent, glorious, and noble.
אַדִּיר adj. majestic
base
H117 אַדִּיר majestic
117 'addiyr ad-deer'
from 142; wide or (generally) large; figuratively,
powerful:--excellent, famous, gallant, glorious, goodly,
lordly, mighty(- ier one), noble, principal, worthy.
see HEBREW for 0142
אַדִּיר (ad.dir) — great.
1) great, majestic
1a) of waters of sea
1b) of a tree
1c) of kings, nations, gods
2) great one, majestic one
2a) of nobles, chieftains, servants
Adj — AdjHAampa