Exodus 16:13 — Word Study
WLCוַיְהִ֣י בָעֶ֔רֶב וַתַּ֣עַל הַשְּׂלָ֔ו וַתְּכַ֖ס אֶת־ הַֽמַּחֲנֶ֑ה וּבַבֹּ֗קֶר הָֽיְתָה֙ שִׁכְבַ֣ת הַטַּ֔ל סָבִ֖יב לַֽמַּחֲנֶֽה׃
BSAThat eveningʻereb [at sunset, in the late afternoon] quailsᵉlâv [small plump birds, a type of game bird] cameʻâlâh▸ and coveredkâçâh▸ [filled up, hid from view] the campmachăneh [the Israelites' encampments, a group of people] and in the morningbôqer [the break of day, a time of new beginnings] there washâyâh■ a layershᵉkâbâh [a covering, a lying down] of dewṭal [moisture, the gentle rain] aroundçâbîyb [surrounding, encompassing] the campmachăneh [the Israelites' encampments, a group of people]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֣י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| בָעֶ֔רֶב | in the evening | Preposition, noun common masculine singular absolute |
| וַתַּ֣עַל | and it came up | Verb, Qal, sequential imperfect third person feminine singular |
| הַשְּׂלָ֔ו | the quail | Particle, noun common feminine singular absolute |
| וַתְּכַ֖ס | and it covered | Verb, Piel, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| הַֽמַּחֲנֶ֑ה | the camp | Particle, noun common feminine singular absolute |
| וּבַבֹּ֗קֶר | and in the morning | Conjunction, preposition, noun common masculine singular absolute |
| הָֽיְתָה֙ | it was | Verb, Qal, perfect third person feminine singular |
| שִׁכְבַ֣ת | [the] layer of | Noun common, feminine singular construct |
| הַטַּ֔ל | the dew | Particle, noun common masculine singular absolute |
| סָבִ֖יב | around | Noun common, both singular absolute |
| לַֽמַּחֲנֶֽה׃ | the camp | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | That evening quail came and covered the camp, and in the morning there was a layer of dew around the camp. |
| KJV | And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host. |
| ASV | And it came to pass at even, that the quails came up, and covered the camp: and in the morning the dew lay round about the camp. |
| YLT | And it cometh to pass in the evening, that the quail cometh up, and covereth the camp, and in the morning there hath been the lying of dew round about the camp, |
| WEB | In the evening, quail came up and covered the camp; and in the morning the dew lay around the camp. |
| BBE | And it came about that in the evening little birds came up and the place was covered with them: and in the morning there was dew all round about the tents. |
Where they part company is שְׂלָו — see How Translations Differ.
The sentence contains a main clause followed by a conjunction phrase and another main clause, providing a clear sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 16:13
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 — God Provides for the Israelitesgenerated
Exodus 16:13 describes a miraculous event where God provided quail for the Israelites in the evening and dew in the morning while they were in the wilderness. This provision demonstrates God's care and sustenance for His people during their journey. The surrounding verses highlight the Israelites' grumbling and God's response to their needs, showing His faithfulness even in challenging circumstances.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 11:31–33 | Now a wind sent by the LORD came up, drove in quail from the sea, and brought them near the camp, about two cubits above the surface of the ground, for a day’s journey in every direction around the camp. |
| 2 | Psalm 78:27–28 | He rained meat on them like dust, and winged birds like the sand of the sea. |
| 3 | Psalm 105:40 | They asked, and He brought quail and satisfied them with the bread of heaven. |
| 4 | Numbers 11:9 | When the dew fell on the camp at night, the manna would fall with it. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שְׂלָו, ha.se.Lavgenerated
The word שְׂלָו (slav) refers specifically to quail, a type of game bird known for its plumpness. This term is used in the context of God's provision for the Israelites, emphasizing the miraculous nature of their sustenance. The usage of this word in the narrative shows how God met the physical needs of His people.
In the Hebrew Bible, שְׂלָו appears in only a few instances, underscoring its significance in the story of the Exodus. The quail's arrival is a direct answer to the Israelites' complaints about food, illustrating God's responsiveness to their cries.
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 is וַתַּ֣עַל, and it came up, which governs the entire sentence. The structure includes a sequence of clauses that describe the events of the evening and morning, emphasizing the miraculous provision of quail and dew.
The sentence begins with a prepositional phrase indicating the time of day, followed by the main clause and additional phrases that detail the actions and their results. This structure highlights the sequence of events and God's provision.
Septuagint Backgroundgenerated
The Septuagint translates שְׂלָו as ὀρτυγομήτρα, which refers to a quail. This choice reflects a direct translation of the Hebrew term, maintaining the focus on the specific type of bird provided to the Israelites.
The use of the term in the Septuagint shows an understanding of the quail's significance in the narrative, aligning with the Hebrew text's emphasis on God's provision.
In plain words — the whole versegenerated
Exodus 16:13 tells us that in the evening, God provided quail for the Israelites, covering their camp. In the morning, there was dew surrounding the camp. This shows how God cared for the needs of His people in the wilderness.
Frequently Asked Questionsgenerated
The quail represents God's provision for the Israelites during their time in the wilderness, showing His care for their physical needs.
The dew signifies a fresh start and God's continual provision, marking the beginning of a new day for the Israelites.
This passage illustrates God's faithfulness and provision for His people as they journey through the wilderness, a recurring theme throughout the book of Exodus.
We can learn that God cares for our needs and provides for us, even in difficult circumstances, just as He did for the Israelites.
Reflection Questionsgenerated
- How have I seen God's provision in my own life?
- What does this passage teach me about trusting God in times of need?
- In what ways can I be more aware of God's daily provisions?
- How can I share the story of God's provision with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 16:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass, that at even the quails came up,.... From the coasts of Egypt, from the Red sea, over which they flew; and being evening, and weary with flying so long, lighted and settled where the Israelites encamped.
Read John Gill on Exodus 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.
Read Robert Jamieson on Exodus 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. There was a bed of dew, wherewith the manna was covered, . To this the hidden manna, , alludes.
Read Matthew Poole on Exodus 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 16:13 And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.Ver. 13. The dew lay round,] i.e., The manna that came down in the dew; as Christ the bread of life doth in the ministry of the word. See Deuteronomy 32:2. Josephus writeth, that as Moses was lifting up his hands in prayer, there fell upon them a dew from heaven, and crusted. This when he had tasted, it proved very sweet; and the nature of this manna, saith he, was such, that he who had it would desire no other meat.
Read John Trapp on Exodus 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) At even the quails came up.—The common quail (Tetrao coturnix) is very abundant in the East, and regularly migrates from Syria and Arabia in the autumn of the year for the purpose of wintering in Central Africa, whence it returns in immense masses in the spring (Schubert: Reise, vol. ii., p. 361). Exhausted after a long flight over the Red Sea, the flocks drop to the ground as soon as they reach the coast, and it is then easy either to take the birds with the hand or to kill them with sticks. Diodorus says that “the inhabitants of Arabia Petræa were wont to prepare long nets, and spread them near the coast for many furlongs, by which means they caught a great quantity of quails, which…
Read Charles John Ellicott on Exodus 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. At even the quails came] שלו selav, from שלה salah, to be quiet, easy, or secure; and hence the quail, from their remarkably living at ease and plenty among the corn. "An amazing number of these birds," says Hasselquist, Travels, p. 209, "come to Egypt at this time, (March,) for in this month the wheat ripens. They conceal themselves among the corn, but the Egyptians know that they are thieves, and when they imagine the field to be full of them they spread a net over the corn and make a noise, by which the birds, being frightened, and endeavouring to rise, are caught in the net in great numbers, and make a most delicate and agreeable dish." The Abbé Pluche tells us, in his…
Read AdamClarke on Exodus 16 →CambridgeThe Cambridge Bible for Schools and Colleges13a. In the evening the quails came up with the wind (cf. Numbers 11:31) in such numbers that they covered the camp. Quails belong to the partridge family. They are migratory birds; and in March and April come up from Arabia and other southern countries and cross the Mediterranean,—from the Levant to Malta,—in vast numbers; and return southwards from Europe in even more enormous flights towards the end of September. They always fly with the wind (cf. Numbers 11:31). When they alight, which they generally do at night, they cover the ground (cf. Numbers 11:31 b, 32a); and being usually exhausted, can be captured by hand in great numbers. By the Egyptians they were not cooked, but cured (Hdt.…
Read Cambridge on Exodus 16 →Albert Barnes1798–1870Barnes' Notes on the BibleQuails - This bird migrates in immense numbers in spring from the south: it is nowhere more common than in the neighborhood of the Red Sea. In this passage we read of a single flight so dense that it covered the encampment.
Read Albert Barnes on Exodus 16 →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
That evening quail came and covered the camp, and in the morning there was a layer of dew around the camp.
In the evening, quail came up and covered the camp; and in the morning the dew lay around the camp.
That evening quail came and covered the camp, and in the morning there was a layer of dew around the camp.
In the evening the quail came up and covered the camp, and in the morning a layer of dew was all around the camp.
Tyndale line
And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.
And it came to pass at even, that the quails came up, and covered the camp: and in the morning the dew lay round about the camp.
And it came to pass at even, that the quails came up, and covered the camp: and in the morning the dew lay round about the camp.
And it came to pass, that at evening the quails came up, and covered the camp: and in the morning the dew lay around the host.
And so at euen the quailes came and couered the campe: and in the morning the dewe lay round about the hoste.
Strictly literal
And it came to pass in the evening, that quails came up, and covered the camp; and in the morning the dew lay round the camp.
And it cometh to pass in the evening, that the quail cometh up, and covereth the camp, and in the morning there hath been the lying of dew round about the camp,
And it comes to pass in the evening, that the quail comes up, and covers the camp, and in the morning there has been the lying of dew around the camp,
And it came to pass, that at evening the quails came up, and covered the camp; and in the morning there was a layer of dew round about the camp.
It came about in the evening that quails came up and covered the camp. In the morning the dew lay round about the camp.
From the Latin
So it came to pass in the evening, that quails coming up, covered the camp: and in the morning, a dew lay round about the camp.
Simplified
That evening quail flew in and landed, filling the camp. In the morning dew covered the ground all around the camp.
And it came about that in the evening little birds came up and the place was covered with them: and in the morning there was dew all round about the tents.
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 Samaritan Pentateuch agree on the core elements of the verse, with the Samaritan Pentateuch using the term for quail as שׂלוי. The Dead Sea Scrolls show some variation, with one scroll partially restoring the text but aligning closely with the Masoretic Text.
וַיְהִ֣י בָעֶ֔רֶב וַתַּ֣עַל הַשְּׂלָ֔ו וַתְּכַ֖ס אֶת־ הַֽמַּחֲנֶ֑ה וּבַבֹּ֗קֶר הָֽיְתָה֙ שִׁכְבַ֣ת הַטַּ֔ל סָבִ֖יב לַֽמַּחֲנֶֽה׃
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.
ויהי בערב ותעל השׂלוי ותכס את המחנה ובבקר היתה שׁכבת הטל סביב למחנה
1 word differs from the Masoretic Text: שׂלוי (quails)
[ויהי] [בערב] [ותעל] [השלו] [ותכס] [את] המחנה [ובבקר] היתה [שכבת] [הטל] [סביב] [למחנה]
1 word on the leather — 1 partly restored, 11 supplied entire by an editor.
[ויהי] [בערב] [ותעל] [השלו] [ותכס] [את] [המחנה] [ובבקר] [היתה] [שכבת] [הטל] סביב למחנה
nothing on the leather here — 2 partly restored, 11 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 16:13
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3fs — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word שְׂלָו (*slav*) means 'quail' and is thought to be a foreign term. It is derived from the idea of sluggishness, referring to the quail's heavy flight. The entries consistently identify it as a collective term for quails.
שְׂלָו n.f. quail (prob. foreign word)
base
H7958 שְׂלָו quail (prob. foreign word)
7958 slav sel-awv'
or slayv {sel-awv'}; by orthographical variation from 7951
through the idea of sluggishness; the quail collectively (as
slow in flight from its weight):--quails.
שְׂלָו (se.lav) — quail.
quail
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kwal (selaw; ortugometra; Latin Coturnix vulgaris): A game bird of the family Coturnix, closely related to "partridges" (which see). Quail and partridges are near relatives, the partridge a little larger and of brighter color. Quail are like the gray, brown and tan of earth. Their plumage is cut and penciled by markings, and their flesh juicy and delicate food. Their habits are very similar. They nest on the ground and brood on from 12 to 20 eggs. The quail are more friendly birds and live in the open, brooding along roads and around fields. They have a longer, fuller wing than the partridge and can make stronger flight. In Palestine they were migratory. They are first mentioned in Ex 16:13: "And it came to pass at even, that the quails came up, and covered the camp: and in the morning the dew lay round about the camp." This…
The quail is about the size of a pigeon. It is called a bird of passage, because it does not always live in the same place, but spends the winter in one country, and in the spring flies away to another. In their journies, they fly together in very large flocks, as you have perhaps seen wild geese or pigeons do. A great many spend the summer north of the Black Sea, and when autumn comes they fly away to spend the winter in some warmer place, farther south. They usually start early some fine evening in August, when there is a north wind to help them on, and fly perhaps a hundred and fifty miles before morning. The people on the opposite shore of the Black Sea know about what time to look for them, and catch a great many of them for food.
God sometimes sent quails to the children of Israel when they were in the wilderness. Once they complained because they had no meat to eat, pretty soon…
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
Conj | V-Piel-ConsecImperf-3fs — Verb · Piel · sequential imperfect third person feminine singularHc/Vpw3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
See WAR.
Camp
During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.
The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).
[ENCAMPMENT]
→ Of the Israelites around the tabernacle Nu 2; 3
→ See ITINERARY
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqp3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
שְׁכָבָה (shekavah) refers to the act of lying down, with specific connotations related to sexual relations and layers or coatings. It is derived from the root word שָׁכַב (shakab), which emphasizes the act of lying down. The entries highlight its use in contexts of copulation and layers, but do not provide specific verse references.
[שְׁכָבָה] n.f. act of lying, layer
base
H7902 שְׁכָבָה act of lying, layer
7902 shkabah shek-aw-baw'
from 7901; a lying down (of dew, or for the sexual act):--X
carnally, copulation, X lay, seed.
see HEBREW for 07901
שְׁכָבָה (she.kha.vah) — semen.
1) act of lying, layer, coating
1a) act of lying (of sexual relations)
1b) layer
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
טַל (tal) refers to 'dew' or 'night-mist' in Hebrew. It is derived from a root that suggests a covering over vegetation. The term is consistent across entries, with no significant disagreement noted among lexicographers.
טַל n.m. night-mist, dew
base
H2919 טַל night-mist, dew
2919 tal tal
from 2926; dew (as covering vegetation):--dew.
see HEBREW for 02926
טַל (tal) — dew.
dew, night mist
Aramaic equivalent: tal (טַל "dew" H2920)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
du (Tal; drosos).
1. Formation of Dew:
Two things are necessary for the formation of dew, moisture and cold. In moist countries there is less dew because the change in temperature between day and night is too small. In the deserts where the change in temperature between day and night is sometimes as much as 40 degrees F., there is seldom dew because of lack of moisture in the atmosphere. Palestine is fortunate in being near the sea, so that there is always a large percentage of water vapor in the air. The skies are clear, and hence, there is rapid radiation beginning immediately after sunset, which cools the land and the air until the moisture is condensed and settles on cool objects. Air at a low temperature is not capable of holding as much water vapor in suspension as warm air. The ice pitcher furnishes an example of the formation of dew. Just as the drops of water form on the cool…
Dew
“There is no dew properly so called in Palestine, for there is no moisture in the hot summer air to be chilled into dew-drops by the coldness of the night. From May till October rain is unknown, the sun shining with unclouded brightness day after day. The heat becomes intense, the ground hard, and vegetation would perish but for the moist west winds that come each night from the sea. The bright skies cause the heat of the day to radiate very quickly into space, so that the nights are as cold as the day is the reverse, a peculiarity of climate from which poor Jacob suffered thousands of years ago (Gen. 31:40). To this coldness of the night air the indispensable watering of all plant-life is due. The winds, loaded with moisture, are robbed of it as they pass over the land, the cold air condensing it into drops of water, which fall…
This in the summer is so copious in Palestine that it supplies to some extent the absence of rain and becomes important to the agriculturist. Thus it is coupled in the divine blessing with rain, or mentioned as a prime source of fertility, (Genesis 27:28; 33:13; Zechariah 8:12) and its withdrawal is attributed to a curse. (2 Samuel 1:21; 1 Kings 17:1; Haggai 1:10) It becomes a leading object in prophetic imagery by reason of its penetrating moisture without the apparent effort of rain, (32:2; Job 29:19; Psalms…
The dews in Palestine and some other oriental countries are very copious, and serve very greatly to sustain and promote vegetation in seasons when little or no rain falls. Maundrell tells us that the tents of his company, when pitched on Tabor and Hermon, "were as wet with dew as if it had rained on them all night," Jud 6:38 So 5:2. Dew was especially heavy near the mountains, and just before and after the rainy season. It was prized as a precious boon of Providence, Ge 27:28 De 33:28 1Ki 17:1 Job 29:19 Hag 1:10…
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
N-cs — Noun common · both singular absoluteHNcbsa
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
Camp
During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.
The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).
[ENCAMPMENT]
→ Of the Israelites around the tabernacle Nu 2; 3
→ See ITINERARY