Genesis 8:2 — Word Study
WLCוַיִּסָּֽכְרוּ֙ מַעְיְנֹ֣ת תְּה֔וֹם וַֽאֲרֻבֹּ֖ת הַשָּׁמָ֑יִם וַיִּכָּלֵ֥א הַגֶּ֖שֶׁם מִן־ הַשָּׁמָֽיִם׃
BSAThe springsmaʻyân [fountains, sources] of the deeptᵉhôwm [abyss, subterranean waters] and the floodgatesʼărubbâh [windows, lattice] of the heavensshâmayim [sky, the visible universe] were closedçâkar▸ [stopped, shut] and the raingeshem [shower, downpour] frommin the skyshâmayim [heaven, the abode of God] was restrainedkâlâʼ▸ [held back, restricted]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסָּֽכְרוּ֙ | and they were shut up | Verb, Niphal, sequential imperfect third person masculine plural |
| מַעְיְנֹ֣ת | [the] springs of | Noun common, feminine plural construct |
| תְּה֔וֹם | [the] deep | Noun common, feminine singular absolute |
| וַֽאֲרֻבֹּ֖ת | and [the] floodgates of | Conjunction, noun common feminine plural construct |
| הַשָּׁמָ֑יִם | the heavens | Particle, noun common masculine plural absolute |
| וַיִּכָּלֵ֥א | and it was restrained | Verb, Niphal, sequential imperfect third person masculine singular |
| הַגֶּ֖שֶׁם | the rain | Particle, noun common masculine singular absolute |
| מִן־ | from | Preposition |
| הַשָּׁמָֽיִם׃ | the heavens | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The springs of the deep and the floodgates of the heavens were closed, and the rain from the sky was restrained. |
| KJV | The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; |
| ASV | the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; |
| YLT | and closed are the fountains of the deep and the net-work of the heavens, and restrained is the shower from the heavens. |
| WEB | The deep’s fountains and the sky’s windows were also stopped, and the rain from the sky was restrained. |
| BBE | And the fountains of the deep and the windows of heaven were shut, and the rain from heaven was stopped. |
Where they part company is in the rendering of הַשָּׁמָ֑יִם — see How Translations Differ.
The main clause describes the closing of the springs and floodgates, while the conjunction links it to the subsequent action of restraining the rain.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbסָכַר
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 8:2
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 Flood Subsidesgenerated
Genesis 8:2 describes the moment when God intervened to stop the flood, highlighting His control over the natural world. The verse conveys that both the springs of the deep and the floodgates of the heavens were closed, indicating a significant change in the environment after the floodwaters had prevailed. This passage is part of a larger narrative that emphasizes God's sovereignty and mercy towards Noah and the creatures aboard the ark.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 7:11 | In the six hundredth year of Noah’s life, on the seventeenth day of the second month, all the fountains of the great deep burst forth, and the floodgates of the heavens were opened. |
| 2 | Proverbs 8:28 | when He established the clouds above, when the fountains of the deep gushed forth, |
| 3 | Jonah 2:3 | For You cast me into the deep, into the heart of the seas, and the current swirled about me; all Your breakers and waves swept over me. |
| 4 | Job 37:11–13 | He loads the clouds with moisture; He scatters His lightning through them. |
| 5 | Job 38:37 | Who has the wisdom to count the clouds? Or who can tilt the water jars of the heavens |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — וַיִּסָּֽכְרוּ, vai.yi.sa.khe.Rugenerated
The verb סָכַר (sakar) means to shut up or stop up, indicating a complete closure or cessation. In this verse, it is used in the Niphal form, which suggests a passive action — the springs and floodgates were shut by an external force, namely God.
This word implies not only stopping but also the idea of surrender, as if yielding to God's will. The context here indicates that natural elements were restrained at God's command, emphasizing His authority over creation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions acknowledging the closure of the springs and floodgates and the restraint of rain.
Sentence Structuregenerated
The finite verbs וַיִּסָּֽכְרוּ and וַיִּכָּלֵ֥א govern the two main clauses of the verse, each describing a different action: the closing of the springs and the restraint of rain. The structure emphasizes the sequential nature of these divine interventions.
The Hebrew word order places the subjects before the verbs, highlighting the springs and floodgates as the primary focus of the actions taken by God.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּסָּֽכְרוּ as ἐπεκαλύφθησαν, which suggests a covering or concealment, indicating a slightly different nuance compared to the Hebrew's emphasis on shutting.
This choice reflects an interpretation that emphasizes the idea of being covered or hidden, aligning with the broader themes of the flood narrative.
In plain words — the whole versegenerated
Genesis 8:2 tells us that God closed the springs of the deep and the floodgates of the heavens, stopping the rain from the sky. This shows God's control over nature as the floodwaters began to recede.
Frequently Asked Questionsgenerated
It means that the sources of water from below the earth were stopped, indicating God's control over the natural elements during the flood.
This signifies that the rain from above was halted, showing God's intervention in the flood narrative.
The restraint of rain marks a pivotal moment in the flood story, indicating that God's judgment was coming to an end and that restoration was beginning.
It demonstrates God's sovereignty over creation, as He has the power to control both the waters of the earth and the heavens.
Reflection Questionsgenerated
- In what ways have I seen God's control over nature in my life?
- How can I trust in God's timing when it seems like the floodwaters are still rising?
- What does it mean for me to recognize God's authority in my daily decisions?
- How can I be assured of God's mercy during difficult times, just as Noah was?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Bede reference this verse to discuss God's control over the flood and the subsequent subsiding of waters.
And the water subsided, and the fountains of the deep were revealed, and the floodgates of heaven were opened. The interpreters have translated the phrase 'fountains of the deep were revealed' as 'the closed and sealed fountains were…Early Church Fathers on Genesis 8 →
And the fountains of the deep were closed, and the windows of heaven, and the rains from heaven were restrained, and the waters returned from the earth, going and coming, and they began to decrease after one hundred and fifty days.Early Church Fathers on Genesis 8 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 8:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe fountains also of the deep, and the windows of heaven, were stopped,.... The passages which let out the subterraneous waters in great quantity upon the earth, and the clouds of heaven, which
Read John Gill on Genesis 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; No JFB commentary on this verse.
Read Robert Jamieson on Genesis 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 8:2 The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;Ver. 2. And the rain from heaven was restrained.] These four keys, say the Rabbis, God keeps under his own belt: 1. Of the womb; 2. Of the grave; 3. Of the rain; 4. Of the heart. "He openeth, and no man shutteth; he shutteth and no man openeth".
Read John Trapp on Genesis 8 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Genesis 8:1-14. The Diminution of the Waters 1 (P). God remembered] The same expression occurs in Genesis 19:29, Genesis 30:22. It is a form of anthropomorphism which is not infrequent in the O.T. and which is in continual use in the language of devotion. and all the cattle] LXX adds “And all the fowls and all the creeping things.” For the expression of pity for the brute beasts, cf. “and also much cattle,” in Jonah 4:11. God made a wind to pass] The wind was to drive the waters back into their channels, and to dry up the ground. Cf. the action of the wind in Exodus 14:21. 2a (P). the fountains, &c.] The first clause in this verse describes the closing of the sources of the Flood…
Read Cambridge on Genesis 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1-3. God remembered Noah — The ark, containing the seed of the Church and of the human race, a solitary speck in the watery wilderness, was remembered by God. The tokens of that remembrance followed.
Read Daniel Denison Whedon on Genesis 8 →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
The springs of the deep and the floodgates of the heavens were closed, and the rain from the sky was restrained.
The deep’s fountains and the sky’s windows were also stopped, and the rain from the sky was restrained.
The springs of the deep and the floodgates of the heavens were closed, and the rain from the sky was restrained.
The fountains of the deep and the floodgates of heaven were closed, and the rain stopped falling from the sky.
Tyndale line
The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;
the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;
the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;
The fountains also of the deep, and the windows of heaven were stopped, and the rain from heaven was restrained;
The fountaines also of the deepe and the windowes of heauen were stopped and the raine from heauen was restrained,
Strictly literal
And the fountains of the deep and the windows of heaven were closed, and the pour of rain from heaven was stopped.
and closed are the fountains of the deep and the net-work of the heavens, and restrained is the shower from the heavens.
and the fountains of the deep and the network of the heavens are closed, and the shower is restrained from the heavens.
The fountains also of the deep, and the windows of heaven were stopped; and the rain from heaven was restrained.
The fountains of the deep and the windows of heaven were closed, and it stopped raining.
From the Latin
The fountains also of the deep, and the flood gates of heaven were shut up, and the rain from heaven was restrained.
Simplified
The subterranean waters were closed off, and the heavy rainfall was stopped.
And the fountains of the deep and the windows of heaven were shut, and the rain from heaven was stopped.
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 in this verse, with nine out of nine words matching. The Samaritan Pentateuch, however, presents three variations: מעינות (wells), ארבות (holes), and יכל (be complete), which indicate different nuances in the description of the flood's cessation.
וַיִּסָּֽכְרוּ֙ מַעְיְנֹ֣ת תְּה֔וֹם וַֽאֲרֻבֹּ֖ת הַשָּׁמָ֑יִם וַיִּכָּלֵ֥א הַגֶּ֖שֶׁם מִן־ הַשָּׁמָֽיִם׃
9 of the 9 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.
ויסכרו מעינות תהום וארבות השׁמים ויכל הגשׁם מן השׁמים
3 words differ from the Masoretic Text: מעינות (well), ארבות (hole), יכל (be complete)
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 8:2
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.
סָכַר (sakar) is a Hebrew verb meaning to shut up or stop up. It can imply surrendering or giving over, with different forms indicating passive or active usage. The entries reference its use in contexts like stopping mouths or delivering nations, but do not provide specific verse citations.
[סָכַר] vb. shut up, stop up
Niph. the mouth of liars shall be stopped
Pi. and I will shut up (deliver) Egypt into the hand of
base
H5534 סָכַר shut up, stop up
5534 caker saw-kar'
a primitive root; to shut up; by implication, to
surrender:--stop, give over. See also 5462, 7936.
see HEBREW for 05462
see HEBREW for 07936
סָכַר (sa.khar) — to stop.
1) to shut up, stop up
1a) (Niphal) to be stopped, be shut up
1b) (Piel) to shut up, give over
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
מַעְיָן (ma`yan) means 'spring' and refers to a source of water, such as a fountain or well. It can also be used figuratively to denote a source of satisfaction. The word is derived from a root meaning to spring forth, and it appears in contexts like Psalm 114:8.
מַעְיָן n.m. spring
base
H4599 מַעְיָן spring
4599 ma`yan mah-yawn'
or ma ynow (Psa. 114:8) {mah-yen-o'}; or (feminine) ma yanah
{mah-yaw-naw'}; from 5869 (as a denominative in the sense of a
spring); a fountain (also collectively), figuratively, a
source (of satisfaction):--fountain, spring, well.
see HEBREW for 05869
מַעְיָן (ma.yan) — spring.
spring
N-mp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תְּהוֹם (tehom) refers to a deep or abyss, often associated with the sea or subterranean waters. It encompasses meanings such as depths, the primeval ocean in Hebrew cosmology, and can also denote the grave. The word is typically feminine and is derived from a root meaning 'to surge.'
תְּהוֹם n.f. et m. deep, sea, abyss
deep, of subterranean waters
(deep) sea
primaeval ocean, deep, in Heb. cosmogony
deep, depth
abyss
base
H8415 תְּהוֹם deep, sea, abyss . deep, of subterranean waters
. (deep) sea
. primaeval ocean, deep, in Heb. cosmogony
. deep, depth
. abyss
8415 thowm teh-home'
or thom {teh-home'}; (usually feminine) from 1949; an abyss
(as a surging mass of water), especially the deep (the main
sea or the subterranean water-supply):--deep (place), depth.
see HEBREW for 01949
תְּהוֹם (te.hom) — abyss.
1) deep, depths, deep places, abyss, the deep, sea
1a) deep (of subterranean waters)
1b) deep, sea, abysses (of sea)
1c) primeval ocean, deep
1d) deep, depth (of river)
1e) abyss, the grave
N-cs — Noun common · feminine singular absoluteHNcfsa
אֲרֻבָּה (arubbah) refers to a lattice or window, with implications for structures like chimneys and sluices that have openings. It is derived from a passive participle form of another root, suggesting a sense of something that is open or allows passage. The term is used in contexts related to ventilation or light.
אֲרֻבָּה n.f. lattice, window, sluice
base
H699 אֲרֻבָּה lattice, window, sluice
699 'arubbah ar-oob-baw'
feminine participle passive of 693 (as if for lurking); a
lattice; (by implication) a window, dove-cot (because of the
pigeon-holes), chimney (with its apertures for smoke), sluice
(with openings for water):--chimney, window.
see HEBREW for 0693
אֲרֻבָּה (a.rub.bah) — window.
1) lattice, window, sluice
2) (CLBL) chimney (lattice opening where smoke escapes)
Conj | N-fp — Conjunction · noun common feminine plural constructHC/Ncfpc
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 שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
The Hebrew word כָּלָא (*kala'*) is a primitive root meaning to shut up, restrain, or withhold. It encompasses actions such as prohibiting or finishing something. The word appears in various forms and contexts in the Old Testament, including instances of restraint and withholding, as seen in verses like Genesis 23:6 and Psalm 119:101.
[כָּלָא] vb. shut up, restrain, withhold (NH id.; Aram. כְּלָא, Syriac; Eth. Ethiopic restrain, hinder; As. kâlû, id.; Ar. Arabic protect Qor 21:43 cf. Ba ZMG 1887, 605 Anm. 4)—
Qal Pf. 3 ms. sf. כְּלָאוֹ Je 32:3; 3 fs. כָּֽלְאָה Hg 1:10; 2 fs. sf. כְּלִתִ֫נִי I S 25:33; 1 s. כָּלִאתִי ψ 119:101; 3 pl. כָּֽלְאוּ Hg 1:10, כָּלוּ I S 6:10; Impf. 3 ms. יִכְלֶה Gn 23:6; 2 ms. תִכְלָא ψ 40:12; 2 fs. תִּכְלָ֑אִי Is 43:6; 1 s. אֶכְלָא ψ 40:10; Imv. sf. כְּלָאֵֽם Nu 11:28; Inf. cstr. לִכְלוֹא Ec 8:8; Pt.…
Read the full entry →H3607 כָּלָא shut up, restrain, withhold
3607 kala' kaw-law'
a primitive root; to restrict, by act (hold back or in) or
word (prohibit):--finish, forbid, keep (back), refrain,
restrain, retain, shut up, be stayed, withhold.
כָּלָא (ka.la) — to restrain.
1) to restrict, restrain, withhold, shut up, keep back, refrain, forbid
1a) (Qal)
1a1) to shut up
1a2) to restrain
1a3) to withhold
1b) (Niphal) to be restrained
1c) (Piel) to finish
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
גֶּ֫שֶׁם (geshem) refers to rain or a shower. It is derived from a related word and is consistently defined across sources. The entries indicate its use in contexts involving precipitation.
גֶּ֫שֶׁם n.m. rain, shower
base
H1653 גֶּ֫שֶׁם rain, shower
1653 geshem gheh'-shem
from 1652; a shower:--rain, shower.
see HEBREW for 01652
גֶּ֫שֶׁם (ge.shem) — rain.
rain, shower
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):
1. Water-Supply in Egypt and Palestine:
In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (De 11:11). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.
2. Importance of Rain in Season:
Rain
There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the “latter rain” (Prov. 16:15). (3.) Geshem, the winter rain, “the rains.” The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The “early” or “former” rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp.
In the Bible "early rain" signifies the rain of the autumn, (11:14) and "latter rain" the rain of spring. (Proverbs 16:1,5) For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, "any particular periods of rain or succession of showers…
In Scripture the "early" and the "latter" rain of Palestine is spoken of, De 11:14 Ho 6:3. The former falls in the latter part of October, the seed-time of Palestine; and the weather then continues variable, with more or less rain the whole winter, until after the latter or spring rain in April. Afterwards, the weather becomes serene, and the crops ripen. The wheat harvest takes place in May; by the middle of August, the fruits are gathered in; and from that time to the coming of the first or October rains, prevail the scorching heats and droughts of summer. Nothing can more expressively represent spiritual blessings than copious showers of rain after this trying season is past, De 32:2
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
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.