Exodus 15:27 — Word Study
WLCוַיָּבֹ֣אוּ אֵילִ֔מָה וְשָׁ֗ם שְׁתֵּ֥ים עֶשְׂרֵ֛ה עֵינֹ֥ת מַ֖יִם וְשִׁבְעִ֣ים תְּמָרִ֑ים וַיַּחֲנוּ־ שָׁ֖ם עַל־ הַמָּֽיִם׃
BSAThen they camebôwʼ▸ to ElimʼÊylim [a place of palm trees] whereshâm there were twelveshᵉnayim springsʻayin of watermayim [refreshment, a source of life] and seventyshibʻîym palm treestâmâr and they campedchânâh▸ [pitched their tents, settled] thereshâm [in that specific location, at that time] byʻal the watersmayim [the source of life, refreshment]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֣אוּ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| אֵילִ֔מָה | Elim towards | Noun proper, suffix |
| וְשָׁ֗ם | and [were] there | Conjunction, adverb |
| שְׁתֵּ֥ים | two [plus] | Adj |
| עֶשְׂרֵ֛ה | ten | |
| עֵינֹ֥ת | springs of | Noun common, feminine plural construct |
| מַ֖יִם | water | Noun common, masculine plural absolute |
| וְשִׁבְעִ֣ים | and seventy | Conjunction |
| תְּמָרִ֑ים | palm trees | Noun common, masculine plural absolute |
| וַיַּחֲנוּ־ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| שָׁ֖ם | there | Adverb |
| עַל־ | at | Preposition |
| הַמָּֽיִם׃ | the water | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then they came to Elim, where there were twelve springs of water and seventy palm trees, and they camped there by the waters. |
| KJV | ¶ And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. |
| ASV | And they came to Elim, where were twelve springs of water, and threescore and ten palm-trees: and they encamped there by the waters. |
| YLT | And they come to Elim, and there [are] twelve fountains of water, and seventy palm trees; and they encamp there by the waters. |
| WEB | They came to Elim, where there were twelve springs of water and seventy palm trees. They encamped there by the waters. |
| BBE | And they came to Elim where there were twelve water-springs and seventy palm-trees: and they put up their tents there by the waters. |
All translations agree on the key elements of the verse.
The sentence features a main clause followed by descriptive phrases that elaborate on the location and the actions of the Israelites.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 — Exodus 15:27
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 Journey in the Wildernessgenerated
Exodus 15:27 describes the Israelites' arrival at Elim, a significant stop after their departure from Egypt. This location is marked by twelve springs of water and seventy palm trees, providing a moment of respite in their journey through the wilderness. The narrative emphasizes God's provision for His people during their travels, as they transition from the bitterness of Marah to the refreshment found at Elim.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 33:9 | They set out from Marah and came to Elim, where there were twelve springs and seventy palm trees, and they camped there. |
| 2 | Isaiah 12:3 | With joy you will draw water from the springs of salvation, |
| 3 | Ezekiel 47:12 | Along both banks of the river, fruit trees of all kinds will grow. Their leaves will not wither, and their fruit will not fail. Each month they will bear fruit, because the water from the sanctuary flows to them. Their fruit will be used for food and their leaves for healing.” |
| 4 | Revelation 7:17 | For the Lamb in the center of the throne will be their shepherd. ‘He will lead them to springs of living water,’ and ‘God will wipe away every tear from their eyes.’ ” |
| 5 | Revelation 22:2 | down the middle of the main street of the city. On either side of the river stood a tree of life, bearing twelve kinds of fruit and yielding a fresh crop for each month. And the leaves of the tree are for the healing of the nations. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֵילִ֔מָה, 'ei.Li.mahgenerated
The name אֵילִ֔מָה ('ei.Li.mah) refers to Elim, a geographical location characterized by its palm trees. The name suggests a place of abundance and natural beauty, serving as a refuge for the Israelites after their hardships.
Elim is noted as the second encampment of the Israelites post-Exodus, symbolizing a transition from struggle to sustenance. The presence of palm trees and springs signifies not only physical refreshment but also divine provision in their journey.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the key elements of the verse, highlighting the presence of twelve springs and seventy palm trees at Elim, where the Israelites camped.
Sentence Structuregenerated
One finite verb governs the main action of the verse — וַיָּבֹ֣אוּ, and they came — followed by a series of noun phrases that describe their destination and the features of that location.
The structure emphasizes the arrival at Elim and the abundance present there, with the noun phrases detailing the springs and palm trees that characterize this place of rest.
Septuagint Backgroundgenerated
The Septuagint translates אֵילִ֔מָה as αιλιμ, maintaining the name's significance. This choice reflects the continuity of the location's identity across cultures and languages.
The Greek term used for 'springs' is πηγαὶ, which conveys the idea of sources of water, aligning with the Hebrew concept of abundance and life-giving resources.
In plain words — the whole versegenerated
Exodus 15:27 tells us that after leaving Egypt, the Israelites arrived at Elim, a place with twelve springs of water and seventy palm trees. They camped there, enjoying the refreshment provided by these natural resources.
Frequently Asked Questionsgenerated
Elim symbolizes a place of rest and abundance after their difficult journey from Egypt, providing essential resources like water and shade.
The twelve springs likely represent the twelve tribes of Israel, while the seventy palm trees may symbolize completeness and divine provision for the entire community.
This verse illustrates God's care for His people by providing a place of refreshment and rest in the wilderness, demonstrating His faithfulness during their journey.
The experience at Elim teaches us about the importance of recognizing and appreciating the moments of rest and abundance in our own lives, as well as trusting in God's provision.
Reflection Questionsgenerated
- What are some ways I can recognize and appreciate the places of refreshment in my life?
- How can I trust in God's provision during difficult times, just as the Israelites did in the wilderness?
- In what ways can I share the abundance I have experienced with others?
- What does it mean for me to 'camp' in a place of rest and reliance on God?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this passage to illustrate God's provision and the significance of Elim as a place of refreshment for the Israelites.
They arrived at a place called Elim, where there were twelve very pure springs of water and a multitude of seventy flourishing palm trees. See the mystery of God—how, after the bitterness of the law, the richness of gospel piety abounds.Early Church Fathers on Exodus 15 →
When the people of God went out from Egypt, their sixth resting place, in which “there were twelve fountains of water and seventy palm trees,” was called Elim (that is, “of rams”),Early Church Fathers on Exodus 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 15:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they came to Elim,.... On the twenty fifth of Nisan; for, according to Aben Ezra, they stayed but one day at Marah.
Read John Gill on Exodus 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. Came to Elim - i:e., the trees, or palm grove; supposed by Robinson ('Biblical Researches,' vol.
Read Robert Jamieson on Exodus 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePalm trees were both pleasant for their shade, and refreshing for their sweet fruit. Thus the Israelites are obliged and encouraged to the obedience commanded, by being put into better circumstances than they were under in their last station.
Read Matthew Poole on Exodus 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 15:27 And they came to Elim, where [were] twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.Ver. 27. And they came to Elim.] The heathens slandered the Jews, that they found these fountains by the means of certain asses that guided them. Whence they are called Asinarii by Melon and Appion of Alexandria; who affirmed that for this cause the Jews worshipped the golden head of an ass, &c. Corn. Tacit., Annul., lib. xii.
Read John Trapp on Exodus 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) Elim—the next stage to Marah, where there were “twelve wells of water, and threescore and ten palm trees”—seems to be rightly identified with the Wady Ghurundel in which “abundant grass grows thick and high,” where acacias and tamarisks are plentiful, and in which, notwithstanding the ruthless denudation of the country by the Arabs, there are still a certain number of palm-trees. These are not now “seventy” in number, neither are they the ideal palm-trees of pictures, or even such as grow in the Valley of the Nile and in Upper Egypt generally. They are “either dwarf—that is, trunkless—or else with savage hairy trunks, and branches all dishevelled” (Stanley: Sinai and Palestine, p.…
Read Charles John Ellicott on Exodus 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. They came to Elim] This was in the desert of Sin, and, according to Dr. Shaw, about two leagues from Tor, and thirty from Marah or Corondel. Twelve wells of water] One for each of the tribes of Israel, say the Targums of Jonathan and Jerusalem. And threescore and ten palm trees] One for each of the seventy elders.-Ibid. Dr. Shaw found nine of the twelve wells, the other three having been choked up with sand; and the seventy palm trees multiplied into more than 2000, the dates of which bring a considerable revenue to the Greek monks at Tor. See his account at the end of this book, See Clarke on Exodus 40:38. and see also the map. Thus sufficient evidence of the authenticity of this…
Read AdamClarke on Exodus 15 →CambridgeThe Cambridge Bible for Schools and Colleges27. Elim] i.e. Terebinths, or perhaps Sacred trees in general (the word is quite possibly derived from ’ηl, ‘god’), supposed by the common people to be inhabited by a deity, and venerated accordingly. When a tree or grove of trees is specially mentioned in the OT., a sacred tree, or grove, is often meant (cf. Isaiah 1:29): e.g. Genesis 12:6 (see the writer’s note ad loc.), Exodus 35:4; Exodus 35:8, Judges 9:6; Judges 9:37 : see further Nature-Worship, §§ 2, 3, in EB. To the present day Palestine abounds in trees, esp. oaks, supposed to be ‘inhabited,’ or haunted by spirits (jinn); and the superstitious peasants hang rags upon them as tokens of homage (L. and B. ii. 104, 171 f., 222, 474).…
Read Cambridge on Exodus 15 →Albert Barnes1798–1870Barnes' Notes on the BibleElim - The valley of Gharandel, two hours’ journey south of Huwara. Twelve wells - Read springs; the Hebrew denotes natural sources. These springs may have been perennial when a richer vegetation clothed the adjacent heights.
Read Albert Barnes 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
Then they came to Elim, where there were twelve springs of water and seventy palm trees, and they camped there by the waters.
They came to Elim, where there were twelve springs of water and seventy palm trees. They encamped there by the waters.
Then they came to Elim, where there were twelve springs of water and seventy palm trees, and they camped there by the waters.
Then they came to Elim, where there were twelve wells of water and seventy palm trees, and they camped there by the water.
Tyndale line
¶ And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.
And they came to Elim, where were twelve springs of water, and threescore and ten palm-trees: and they encamped there by the waters.
And they came to Elim, where were twelve springs of water, and threescore and ten palm trees: and they encamped there by the waters.
And they came to Elim, where were twelve wells of water, and seventy palm-trees: and they encamped there by the waters.
And they came to Elim, where were twelue fountaines of water, and seuentie palme trees, and they camped thereby the waters.
Strictly literal
And they came to Elim; and twelve springs of water were there, and seventy palm trees; and they encamped there by the waters.
And they come to Elim, and there [are] twelve fountains of water, and seventy palm trees; and they encamp there by the waters.
And they come to Elim, and there [are] twelve fountains of water, and seventy palm trees; and they encamp there by the waters.
And they came to Elim, and there were twelve wells of water, and seventy palm-trees: and they encamped there by the water.
Then the people came to Elim, where there were twelve springs of water and seventy palm trees. They camped there by the water.
From the Latin
And the children of Israel came into Elim, where there were twelve fountains of water, and seventy palm trees: and they encamped by the waters.
Simplified
Then they traveled on to Elim, which had twelve springs of water and seventy palm trees. They set up camp there beside the water.
And they came to Elim where there were twelve water-springs and seventy palm-trees: and they put up their tents there by the waters.
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 aligns closely with the Septuagint, with minor differences in word order. The Samaritan Pentateuch introduces variations in the spelling of Elim and includes different terms for 'springs.' The Dead Sea Scrolls show partial restoration, affirming the core elements of the verse.
וַיָּבֹ֣אוּ אֵילִ֔מָה וְשָׁ֗ם שְׁתֵּ֥ים עֶשְׂרֵ֛ה עֵינֹ֥ת מַ֖יִם וְשִׁבְעִ֣ים תְּמָרִ֑ים וַיַּחֲנוּ־ שָׁ֖ם עַל־ הַמָּֽיִם׃
12 of the 13 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.
ויבאו אילים ובאילים שׁתים עשׂרה עינות מים ושׁבעים תמרים ויחנו שׁם על המים
4 words differ from the Masoretic Text: אילים (Elim), ב (in), אילים (Elim), עינות (eye)
[ויבאו] [אילמ׳ה] [ושם] שתים עשרה עינות [מים] [ושבעים] [תמרים] [ויחנו] שם [על] [המים]
3 words on the leather — 1 partly restored, 9 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 15:27
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.
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אֵילִים, transliterated as eylim, refers to Elim, a location noted as the second encampment of the Israelites after the Exodus. The name is associated with palm trees or great trees, indicating a place of natural abundance.
[אֵילִים], alw. אֵילִם n.pr.loc. (= place of terebinths or other great trees) 2nd station of Isr. in desert after passing sea
base
H362 [אֵילִים], alw. אֵילִם (= place of terebinths or other great trees) 2nd station of Isr. in desert after passing sea
362 'Eylim ay-leem'
plural of 352; palm-trees; Elim, a place in the
Desert:--Elim.
see HEBREW for 0352
אֵילִם (e.lim) — Elim.
§ Elim = "palms"
second encampment of the Israelites after the Exodus
N-proper | Suff — Noun proper · suffixHNpl/Sd
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Conj | Adv — Conjunction · adverbHC/D
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfda
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HAcbsc — HAcbsc
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cp — 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…
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
שִׁבְעִים (shib`iym) means 'seventy' in Hebrew. It is derived from a root meaning 'seven' and is used to denote the number seventy, often referenced in contexts involving counting or enumeration.
שִׁבְעִים 91 n.pl. seventy
base
H7657 שִׁבְעִים seventy
7657 shib`iym. shib-eem'
multiple of 7651; seventy:--seventy, threescore and ten
(+ -teen).
see HEBREW for 07651
שִׁבְעִים (shiv.im) — seventy.
seventy
Conj | Adj — ConjunctionHC/Acmpa
sev'-n-ti (shibh`im; hebdomekonta).
See NUMBER.
→ The senate of the Israilites composed of seventy elders Ex 24:1,9; Nu 11:16,24,25
→ The seventy disciples sent forth by Jesus (though the best Greek mss. have “seventy-two”) Lu 10:1-17
→ The Jews in captivity in Babylon for seventy years Jer 25:11,12; 29:10; Da 9:2; Zec 1:12; 7:5
→ See ISRAEL
→ 70 Weeks in the vision of Daniel Da 9:24
תָּמָר (tamar) refers to a palm tree, specifically the date palm. The word is derived from an unused root meaning to be erect, highlighting the tree's tall stature. It is consistently defined across entries, with no significant disagreement among lexicons.
תָּמָר n.m. palm-tree, date-palm, Phoenix dactylifera
base
H8558 תָּמָר palm-tree, date-palm, Phoenix dactylifera
8558 tamar taw-mawr'
from an unused root meaning to be erect; a palm tree:--palm
(tree).
תָּמָר (ta.mar) — palm.
palm tree, date palm
N-mp — Noun common · masculine plural absoluteHNcmpa
Were frequently used as types of kings, or men of wealth and power, Ps 37:35 Isa 2:13 Da 4:10-26 Zec 11:1,2. The "tree of knowledge of good and evil" bore the forbidden fruit, by eating of which Adam fatally increased his knowledge—of good by its loss, of sin and woe by actual experience, Ge 2:9,17. The "tree of life" may have been both an assurance and a means of imparting life, a seal of eternal holiness and bliss, if man had not sinned. Compare Re 22:2.
חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.
חָנָה 143 vb. decline, bend down, encamp
Qal
decline, of day drawing to its close
encamp (prop. verge toward, incline to, settle at, of goal of day’s march)
base
H2583 חָנָה decline, bend down, encamp
2583 chanah khaw-naw'
a primitive root (compare 2603); properly, to incline; by
implication, to decline (of the slanting rays of evening);
specifically, to pitch a tent; gen. to encamp (for abode or
siege):--abide (in tents), camp, dwell, encamp, grow to an
end, lie, pitch (tent), rest in tent.
see HEBREW for 02603
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
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
Art | N-mp — Particle · noun common masculine plural absoluteHTd/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