Genesis 21:15 — Word Study
WLCוַיִּכְל֥וּ הַמַּ֖יִם מִן־ הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־ הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם׃
BSAWhen the watermayim [liquid refreshment] inmin the skinchêmeth [leather bottle] was gonekâlâh▸ [completely consumed, used up] she leftshâlak▸ [abandoned, cast away] the boyyeled [youth] undertachath [beneath] oneʼechâd [a single] of the bushessîyach [small plants, shrubs]
| Greek | English | Parsing |
|---|---|---|
| וַיִּכְל֥וּ | and they were finished | Verb, Qal, sequential imperfect third person masculine plural |
| הַמַּ֖יִם | the water | Particle, noun common masculine plural absolute |
| מִן־ | from | Preposition |
| הַחֵ֑מֶת | the skin | Particle, noun common feminine singular absolute |
| וַתַּשְׁלֵ֣ךְ | and she threw | Verb, Hiphil, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| הַיֶּ֔לֶד | the boy | Particle, noun common masculine singular absolute |
| תַּ֖חַת | under | Noun common, masculine singular construct |
| אַחַ֥ד | one of | Adj |
| הַשִּׂיחִֽם׃ | the bushes | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the water in the skin was gone, she left the boy under one of the bushes. |
| KJV | And the water was spent in the bottle, and she cast the child under one of the shrubs. |
| ASV | And the water in the bottle was spent, and she cast the child under one of the shrubs. |
| YLT | and the water is consumed from the bottle, and she placeth the lad under one of the shrubs. |
| WEB | The water in the container was spent, and she put the child under one of the shrubs. |
| BBE | And when all the water in the skin was used up, she put the child down under a tree. |
Where they part company is in the translation of כָּלָה — see How Translations Differ.
The main clause sets the scene for the action that follows, indicating a cause-and-effect relationship.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּלָה
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 — Genesis 21:15
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 Story of Hagar and Ishmaelgenerated
Genesis 21:15 describes a critical moment for Hagar and her son Ishmael. After being sent away by Abraham, they find themselves in the wilderness of Beersheba. The water has run out, and in despair, Hagar leaves her son under a bush, indicating a moment of hopelessness. This passage highlights the struggles faced by Hagar and the divine intervention that follows in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 21:14 | Early in the morning, Abraham got up, took bread and a skin of water, put them on Hagar’s shoulders, and sent her away with the boy. She left and wandered in the Wilderness of Beersheba. |
| 2 | Exodus 15:22–25 | Then Moses led Israel from the Red Sea, and they went out into the Desert of Shur. For three days they walked in the desert without finding water. |
| 3 | Exodus 17:1–3 | Then the whole congregation of Israel left the Desert of Sin, moving from place to place as the LORD commanded. They camped at Rephidim, but there was no water for the people to drink. |
| 4 | 2 Kings 3:9 | So the king of Israel, the king of Judah, and the king of Edom set out, and after they had traveled a roundabout route for seven days, they had no water for their army or for their animals. |
| 5 | Psalm 63:1 | O God, You are my God. Earnestly I seek You; my soul thirsts for You. My body yearns for You in a dry and weary land without water. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — כָּלָה, vai.yikh.Lugenerated
The verb כָּלָה (*kalah*) means to finish or end something. It conveys the idea of something being completely consumed or used up, as it is in this context where the water is gone.
This word's parsing as a sequential imperfect verb indicates that the action of finishing is ongoing, emphasizing the urgency of Hagar's situation as the water in the skin has run out.
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 finite verb וַיִּכְל֥וּ, and they were finished, governs the entire verse, with a series of phrases detailing the circumstances: a prepositional phrase indicating the source of the water, a noun phrase describing the object, and another verb indicating Hagar's action.
The sentence structure emphasizes the sequence of events, showing that the depletion of water is the catalyst for Hagar's subsequent action of leaving her son under the bush.
Septuagint Backgroundgenerated
The Septuagint translates כָּלָה as ἐχέλιπεν, which means 'was lacking' or 'was left behind'. This choice implies a sense of absence or loss, aligning with the dire circumstances Hagar faces.
This rendering emphasizes the severity of the situation, as it suggests not just the end of water but a critical lack of resources.
In plain words — the whole versegenerated
Genesis 21:15 tells us that when the water in the skin was gone, Hagar left her son Ishmael under one of the bushes. This moment shows her desperation as she tries to find a way to survive in the wilderness.
Frequently Asked Questionsgenerated
It signifies a critical moment of desperation for Hagar and Ishmael, highlighting their vulnerability in the wilderness.
Hagar left Ishmael under the bush to protect him from the sun and to distance herself as she could not bear to watch him suffer.
God hears the boy's cries and sends an angel to comfort Hagar, assuring her that Ishmael will be cared for.
It illustrates that even in dire circumstances, God is aware of our struggles and provides help when we are in need.
Reflection Questionsgenerated
- How do I respond in moments of desperation, like Hagar?
- What does this passage reveal about God's provision in difficult times?
- In what ways can I support others who are going through tough situations?
- How can I trust God to provide for my needs when I feel overwhelmed?
The early church on this verse — how the Fathers read it
Jerome comments on this passage, discussing Hagar's actions as she seeks to protect her son in a moment of despair.
And she put the boy under a tree, and went and sat opposite him, as if shooting an arrow. She said, 'I will not see the death of my child.' And she sat opposite him.Early Church Fathers on Genesis 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 21:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the water was spent in the bottle,.... It was all drank up by them, being thirsty, having wandered about some time in a wilderness, where they could not replenish their bottle: the Jewish writers
Read John Gill on Genesis 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the water was spent in the bottle, and she cast the child under one of the shrubs.
Read Robert Jamieson on Genesis 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot as if she carried him in her arms, or upon her shoulders, for he was now about eighteen years old; but being weak and faint, and no doubt much dejected in spirit upon the prospect of his desolate and distressed condition, she was forced to support and lead him by the hand; but now, despairing of his life, she lays him down under a shrub.
Read Matthew Poole on Genesis 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 21:15 And the water was spent in the bottle, and she cast the child under one of the shrubs.Ver. 15. And the water was spent in the bottle.] All creature comforts will fade and fail us; as the brook Cherith dried up while the prophet was drinking of it; as those pools about Jerusalem, that might be dried up, with the tramplings of horse and horsemen. But they that drink of Christ’ s water shall never thirst; for it shall be in them (as the widow’ s oil, or Aaron’ s ointment) "a well of water springing up to eternal life". She cast the child, &c.] Whom till then she had led in her hand, faint, and ready to die for thirst; who while he lived at the full in his father’ s house, but…
Read John Trapp on Genesis 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) She cast the child under one of the shrubs.—The act was one of despair. Ishmael, though seventeen years of age, had not yet come to his strength, and at a time when human life was so prolonged that forty was the usual age for marriage, was probably not as capable of bearing fatigue as a young man nearly grown up would be in our days. He thus became exhausted, and apparently fainted; and his mother, after trying in vain to support him, cast him down in anguish, and abandoned herself to her grief.
Read Charles John Ellicott on Genesis 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. And she cast the child] ותשלך את הילד vattashlech eth haiyeled, and she sent the lad under one of the shrubs, viz., to screen him from the intensity of the heat. Here Ishmael appears to be utterly helpless, and this circumstance seems farther to confirm the opinion that he was now in a state of infancy; but the preceding observations do this supposition entirely away, and his present helplessness will be easily accounted for on this ground: 1. Young persons can bear much less fatigue than those who are arrived at mature age. 2. They require much more fluid from the greater quantum of heat in their bodies, strongly marked by the impetuosity of the blood; because from them a much…
Read AdamClarke on Genesis 21 →
CambridgeThe Cambridge Bible for Schools and Colleges15. cast the child] This expression taken with the mention of the child in Genesis 21:14; Genesis 21:18 (“hold him in thine hand”), 20 (“and he grew”) implies that Ishmael is regarded in this story as a little boy, who could be carried by his mother. under one of the shrubs] We should probably understand by this word the low scrub such as grows in the desert, like the broom, under which Elijah rested, 1 Kings 19:4. The word used occurs also in Genesis 2:5 in a general sense; see note.
Read Cambridge on Genesis 21 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Cast the child — From this it has been inferred that Ishmael could not have been a youth of over fifteen years.
Read Daniel Denison Whedon on Genesis 21 →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
When the water in the skin was gone, she left the boy under one of the bushes.
The water in the container was spent, and she put the child under one of the shrubs.
When the water in the skin was gone, she left the boy under one of the bushes.
When the water in the skin was gone, she shoved the child under one of the shrubs.
Tyndale line
And the water was spent in the bottle, and she cast the child under one of the shrubs.
And the water in the bottle was spent, and she cast the child under one of the shrubs.
And the water in the bottle was spent, and she cast the child under one of the shrubs.
And the water was spent in the bottle, and she cast the child under one of the shrubs.
And when the water of the bottell was spent, she cast the childe vnder a certaine tree.
Strictly literal
And the water was exhausted from the flask; and she cast the child under one of the shrubs,
and the water is consumed from the bottle, and she placeth the lad under one of the shrubs.
and the water is consumed from the bottle, and she places the boy under one of the shrubs.
And the water was spent from the bottle, and she cast the child under one of the shrubs.
When the water in the waterskin was gone, she abandoned the child under one of the bushes.
From the Latin
And when the water in the bottle was spent, she cast the boy under one of the trees that were there.
Simplified
When the water ran out, she left the boy under one of the bushes.
And when all the water in the skin was used up, she put the child down under a tree.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with the Septuagint matching 9 of the 10 words. However, the Samaritan Pentateuch differs slightly, using different words for 'throw' and 'bush', indicating some variation in the textual tradition.
וַיִּכְל֥וּ הַמַּ֖יִם מִן־ הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־ הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם׃
9 of the 10 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.
ויכלו המים מן החמת ותשׁליך את הילד תחת אחד השׂחים
2 words differ from the Masoretic Text: תשׁליך (throw), שׂחים (shrub)
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 Genesis 21:15
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 כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
חֵ֫מֶת (chemeth) refers to a waterskin or bottle, specifically a skin bottle that is tied up. The entries consistently emphasize its use as a container for liquids, particularly in the context of ancient practices.
חֵ֫מֶת, חֶ֑מֶת n.[m.] waterskin
base
H2573 חֵ֫מֶת, חֶ֑מֶת waterskin
2573 chemeth klay'-meth
from the same as 2346; a skin bottle (as tied up):--bottle.
see HEBREW for 02346
חֵ֫מֶת (che.met) — bottle.
bottle, waterskin
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
(`or, geledh, "human skin" (Job 16:15), basar, "flesh," in the sense of "nakedness" (Ps 102:5 the King James Version); derma):
Literal:
The word `or designates the skin of both men and animals, the latter both raw and in tanned condition: "Yahweh God made for Adam and for his wife coats of skins (`or), and clothed them" (Ge 3:21); "She put the skins (`or) of the kids of the goats upon his hands, and upon the smooth of his neck" (Ge 27:16); "Can the Ethiopian change his skin, or the leopard his spots?" (Jer 13:23). The Hebrew geledh is found in the sense of human skin: "I have sewed sackcloth upon my skin, and have laid…
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
Conj | V-Hiphil-ConsecImperf-3fs — Verb · Hiphil · sequential imperfect third person feminine singularHc/Vhw3fs
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
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(yeledh, "child," na`ar, "lad," "youth"; ho pais and he pais): Refers to a child of any age, and is sometimes used of either sex: Joe 3:3; Zec 8:5; Mt 17:18; Lu 2:43; 8:51,54 fem.; Lu 9:42. In the East the word applies also to an adult who is a servant (Mt 8:6 the Revised Version, margin). The boy occupied a place of special importance in the family life of all ancient people. In Syria the father even was called by the name of his son. He was known as the father of Joseph, or whatever the n ame might be. As is true among all oriental people, while the father had absolute…
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep — Noun common · masculine singular constructHNcmsc
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsc
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…
שִׂיחַ (siyach) refers to a bush, shrub, or plant. It is derived from a root meaning to put forth or utter, suggesting growth. The term is consistently used across lexicons to denote various types of vegetation.
שִׂיחַ n.[m.] bush, shrub, plant
base
H7880 שִׂיחַ bush, shrub, plant
7880 siyach see'-akh
from 7878; a shoot (as if uttered or put forth), i.e.
(generally) shrubbery:--bush, plant, shrub.
see HEBREW for 07878
שִׂיחַ (si.ach) — bush.
bush, plant, shrub
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
