Exodus 2:19 — Word Study
WLCוַתֹּאמַ֕רְןָ אִ֣ישׁ מִצְרִ֔י הִצִּילָ֖נוּ מִיַּ֣ד הָרֹעִ֑ים וְגַם־ דָּלֹ֤ה דָלָה֙ לָ֔נוּ וַיַּ֖שְׁקְ אֶת־ הַצֹּֽאן׃
BSAAn EgyptianMitsrîy [from the land of Egypt] rescued usnâtsal■ [delivered, saved from harm] fromyâd the shepherdsrâʻâh [those who care for and tend to flocks] they repliedʼâmar▸ He evengam [also, moreover] ◂drew waterdâlâh [pulled up, extracted] and wateredshâqâh▸ [gave drink to, refreshed] the flocktsôʼn [a group of sheep or goats, under the care of a shepherd]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּאמַ֕רְןָ | and they said | Verb, Qal, sequential imperfect third person feminine plural |
| אִ֣ישׁ | a man | Noun common, masculine singular absolute |
| מִצְרִ֔י | Egyptian | Noun gentilic, masculine singular absolute |
| הִצִּילָ֖נוּ | he rescued us | Verb hiphil perfect third person masculine singular, suffix |
| מִיַּ֣ד | from [the] hand of | Preposition, noun common both singular construct |
| הָרֹעִ֑ים | the shepherds | Particle, verb qal participle (active) masculine plural |
| וְגַם־ | and also | Conjunction, adverb |
| דָּלֹ֤ה | carefully | Verb, Qal, infinitive absolute |
| דָלָה֙ | he drew | Verb, Qal, perfect third person masculine singular |
| לָ֔נוּ | for us | Preposition, suffix |
| וַיַּ֖שְׁקְ | and he watered | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַצֹּֽאן׃ | the flock | Particle, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “An Egyptian rescued us from the shepherds,” they replied. “He even drew water for us and watered the flock.” |
| KJV | And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock. |
| ASV | And they said, An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock. |
| YLT | and they say, 'A man, an Egyptian, hath delivered us out of the hand of the shepherds, and also hath diligently drawn for us, and watereth the flock;' |
| WEB | They said, “An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.” |
| BBE | And they said, An Egyptian came to our help against the keepers of sheep and got water for us and gave it to the flock. |
Where they part company is in the translation of הִצִּילָ֖נוּ — see How Translations Differ.
The sentence is structured around a main clause with two participial phrases that elaborate on the actions of the Egyptian.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 2:19
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 Rescue of Reuel's Daughtersgenerated
Exodus 2:19 describes how the daughters of Reuel, while tending to their flock, were rescued by an Egyptian man from the harassment of the shepherds. This event highlights the kindness of Moses, who not only saved them but also assisted in watering their flock. The narrative illustrates the unfolding of God's providence in the life of Moses, who would later become a leader for the Israelites.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 50:11 | When the Canaanites of the land saw the mourning at the threshing floor of Atad, they said, “This is a solemn ceremony of mourning by the Egyptians.” Thus the place across the Jordan is called Abel-mizraim. |
| 2 | Genesis 29:10 | As soon as Jacob saw Rachel, the daughter of his mother’s brother Laban, with Laban’s sheep, he went up and rolled the stone away from the mouth of the well and watered his uncle’s sheep. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — הִצִּילָ֖נוּ, hi.tzi.La.nugenerated
The verb נָצַל (natsal), from which הִצִּילָ֖נוּ is derived, means to rescue or deliver from danger. It indicates a successful act of saving someone from harm, emphasizing the intervention of a savior.
The parsing as a hiphil perfect third person masculine singular indicates that the action was completed by a subject (the Egyptian) who acted on behalf of others (the daughters), highlighting the Egyptian's role as a deliverer.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term rescued, consistent with the KJV and ASV that also convey the idea of deliverance.
Sentence Structuregenerated
The main verb of the verse is וַתֹּאמַ֕רְןָ, and they said, which governs the entire statement. The structure includes a noun phrase identifying the subject (the daughters) and several clauses detailing the actions they describe.
The Hebrew word order places emphasis on the actions of the Egyptian man, illustrating the sequence of events: rescue followed by the act of drawing water.
Septuagint Backgroundgenerated
The Septuagint translates הִצִּילָ֖נוּ with the Greek word ἡμᾶς, indicating a direct correspondence in meaning. This choice reflects a focus on the act of saving, consistent with the Hebrew.
The translation maintains the narrative's emphasis on deliverance, aligning closely with the original Hebrew intent.
In plain words — the whole versegenerated
Exodus 2:19 tells us that the daughters of Reuel explained to their father how an Egyptian man rescued them from the shepherds. He not only saved them but also drew water for them and watered their flock.
Frequently Asked Questionsgenerated
It indicates that the Egyptian intervened to save the daughters from the harassment of the shepherds, providing safety and assistance.
Drawing water was a crucial task, especially in the desert environment, and it shows the Egyptian's willingness to help beyond just rescuing them.
This event marks the beginning of Moses' interactions with the Israelites and foreshadows his future role as their leader and deliverer.
It illustrates how God orchestrated events to prepare Moses for his future mission, using an Egyptian to provide for the needs of Reuel's daughters.
Reflection Questionsgenerated
- What are some ways I can be a source of help to others in need, like the Egyptian was to Reuel's daughters?
- How can I recognize and respond to moments when I am called to intervene for someone else?
- In what areas of my life do I need to seek help or deliverance, and how can I trust that God will provide it?
- What does this story teach me about the unexpected ways God can work through others to fulfill His plans?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 2:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they said, an Egyptian delivered us out of the hand of the shepherds,.... A man, who by his habit and by his speech appeared to them to be an Egyptian, and upon their inquiry he might tell them
Read John Gill on Exodus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.
Read Robert Jamieson on Exodus 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey guessed him to be an Egyptian by his habit and speech, or he told them that he came from thence. Drew water; Heb. in drawing drew, which notes that he drew it very diligently and readily, which caused their quick return.
Read Matthew Poole on Exodus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 2:19 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew [water] enough for us, and watered the flock.Ver. 19. Delivered us out of the hand,] Moses, if he may not in Egypt, will be doing justice in Midian. Christ went about doing good. The place is the better wherever a good man cometh: his trade, saith one, is a compound of charity and justice.
Read John Trapp on Exodus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) An Egyptian.—So they concluded from his dress and appearance, perhaps even from his speech. It would be natural for them to make the mistake, and for Moses to remember it. Any other author would probably have said, “a man,” or “a stranger.” And also drew water enough.—The shepherds had consumed some of the maidens’ water before Moses’s interference, so that he had to draw more for them —another “little trait,” which speaks for the Mosaic authorship.
Read Charles John Ellicott on Exodus 2 →CambridgeThe Cambridge Bible for Schools and Colleges15–22. Moses’ flight to Midian; and his marriage there to a daughter of the priest of Midian.
Read Cambridge on Exodus 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAn Egyptian - They judged from his costume, or language.
Read Albert Barnes on Exodus 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. An Egyptian — For such Moses seemed to the Midianitish maidens, from his costume and language.
Read Daniel Denison Whedon on Exodus 2 →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
“An Egyptian rescued us from the shepherds,” they replied. “He even drew water for us and watered the flock.”
They said, “An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.”
“An Egyptian rescued us from the shepherds,” they replied. “He even drew water for us and watered the flock.”
They said, “An Egyptian man rescued us from the shepherds, and he actually drew water for us and watered the flock!”
Tyndale line
And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.
And they said, An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.
And they said, An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.
And they said, An Egyptian delivered us from the hand of the shepherds, and also drew water enough for us, and watered the flock.
And they saide, A man of Egypt deliuered vs from the hand of the shepherdes, and also drew vs water ynough, and watered the sheepe.
Strictly literal
And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew [water] abundantly for us, and watered the flock.
and they say, 'A man, an Egyptian, hath delivered us out of the hand of the shepherds, and also hath diligently drawn for us, and watereth the flock;'
And they say, “A man, an Egyptian, has delivered us out of the hand of the shepherds, and has also diligently drawn for us, and waters the flock”;
And they said, An Egyptian man delivered us out of the hand of the shepherds; and he also drew water for us, and watered the flock.
They said, “An Egyptian rescued us from the shepherds. He even drew water for us and watered the flock.”
From the Latin
They answered: A man of Egypt delivered us from the hands of the shepherds: and he drew water also with us, and gave the sheep to drink.
Simplified
“An Egyptian rescued us from some shepherds who attacked us,” they replied. “Then he even fetched water for us so the flock could drink.”
And they said, An Egyptian came to our help against the keepers of sheep and got water for us and gave it to the flock.
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 is supported by the Septuagint, which matches 11 of the 13 words. The Samaritan Pentateuch differs in three words: it uses תאמרנה (say), דלא (draw water), and דלא (draw water), indicating variations in wording but not in the overall meaning.
וַתֹּאמַ֕רְןָ אִ֣ישׁ מִצְרִ֔י הִצִּילָ֖נוּ מִיַּ֣ד הָרֹעִ֑ים וְגַם־ דָּלֹ֤ה דָלָה֙ לָ֔נוּ וַיַּ֖שְׁקְ אֶת־ הַצֹּֽאן׃
11 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.
ותאמרנה אישׁ מצרי הצילנו מיד הרעים וגם דלא דלא לנו וישׁק את הצאן
3 words differ from the Masoretic Text: תאמרנה (say), דלא (draw water), דלא (draw water)
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 2:19
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
מִצְרִי (mitsriy) is an adjective meaning 'Egyptian,' derived from the noun for Egypt, מִצְרַ֫יִם (mitsrajim). It refers to an inhabitant or citizen of Egypt. The entries consistently define it in relation to Egypt without significant disagreement.
מִצְרִי adj. gent. Egyptian
base
H4713 מִצְרִי adj. gent. Egyptian
4713 Mitsriy mits-ree'
from 4714; a Mitsrite, or inhabitant of
Mitsrajim:--Egyptian, of Egypt.
see HEBREW for 04714
מִצְרִי (mits.ri) — Egyptian.
Group of mits.ra.yim (מִצְרַ֫יִם "Egypt" H4714G)
§ Egyptian, of Egypt "double straits"
Egyptian-an inhabitant or citizen of Egypt
an Egyptian
Ngmsa — Noun gentilic · masculine singular absoluteHNgmsa
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
- Early mention of
- Usually carried a scrip or bag
- Carried a staff or rod
- Dwelt in tents while tending their flocks
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word דָּלָה (dalah) primarily means to draw or lift up, especially in the context of drawing water. It is a primitive root that conveys the idea of letting down a bucket to retrieve water, but can also figuratively mean to deliver or draw out. The entries suggest a focus on both literal and figurative uses of the term.
דָּלָה vb. draw (water)
Qal draw
Pi. thou hast drawn me up
base
H1802 דָּלָה draw (water)
1802 dalah daw-law'
a primitive root (compare 1809); properly, to dangle, i.e. to
let down a bucket (for drawing out water); figuratively, to
deliver:--draw (out), X enough, lift up.
see HEBREW for 01809
דָּלָה (da.lah) — to draw (up/out).
1) to draw, dangle
1a) (Qal)
1a1) to draw
1a2) drawing advice (fig.)
1b) (Piel) to draw up
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
kar'-fool-i: The same two strands of anxiety and of attention appear in this word as in care. Several words in the Hebrew and Greek are thus rendered in the English versions "Anxiously" is the thought in "The inhabitants of Maroth waited carefully for good" (chalah, "to be in pain," "was grieved" King James Version margin, "waiteth anxiously" the Revised Version (British and American), the American Standard Revised Version, "is in travail" the Revised Version, margin, the American Revised Version, margin, Mic 1:12).
In the sense of attentively, the Hebrew emphatic expression, the infinite absolute with the finite verb is rendered "carefully" in, "Thou shalt carefully hearken" (literally "hearing, thou shalt hear," "diligently hearken" the Revised Version (British and American), the American Standard Revised Version,
The Hebrew word דָּלָה (dalah) primarily means to draw or lift up, especially in the context of drawing water. It is a primitive root that conveys the idea of letting down a bucket to retrieve water, but can also figuratively mean to deliver or draw out. The entries suggest a focus on both literal and figurative uses of the term.
דָּלָה vb. draw (water)
Qal draw
Pi. thou hast drawn me up
base
H1802 דָּלָה draw (water)
1802 dalah daw-law'
a primitive root (compare 1809); properly, to dangle, i.e. to
let down a bucket (for drawing out water); figuratively, to
deliver:--draw (out), X enough, lift up.
see HEBREW for 01809
דָּלָה (da.lah) — to draw (up/out).
1) to draw, dangle
1a) (Qal)
1a1) to draw
1a2) drawing advice (fig.)
1b) (Piel) to draw up
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HRd/Sp1bp — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
See CATTLE.