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Numbers 33:14 — Word Study

Depth

WLCוַיִּסְע֖וּ מֵאָל֑וּשׁ וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ם וְלֹא־ הָ֨יָה שָׁ֥ם מַ֛יִם לָעָ֖ם לִשְׁתּֽוֹת׃

BSAThey set outnâçaʻ [journeyed, departed] from AlushʼÂlûwsh [a place of rest, I will kn] and campedchânâh [pitched their tents, encamped] at RephidimRᵉphîydîym [resting places, a stop in the wilderness] whereshâm [in that location] there washâyâh [existed, came to be] nolôʼ [not, none] watermayim [a liquid, source of refreshment] for the peopleʻam [a nation, a group] to drinkshâthâh [consume, swallow]

Word
Listen & take awayNumbers 33
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 14 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (lish.Tot) — no per-word recordings of the Hebrew exist to link to.
Take it away
Numbers 33:14quick helps
In a sentenceThe Israelites journeyed from Alush to Rephidim, where they found no water.
Who is speakingThe narrator recounts the travels of the Israelites.
Where we areIn the wilderness, during the Exodus.
The hard wordוַיִּסְע֖וּ
Take awayThe journey continues, yet the people face a lack of water.
4 commentators on this verse Gill, Jamieson, AdamClarke, Whedon & more — read them › clause subjectמַיִם verbנָסַע The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Numbers 33:14

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Journey of the Israelitesgenerated

13They set out from Dophkah and camped at Alush.
14They set out from Alush and camped at Rephidim, where there was no water for the people to drink.
15They set out from Rephidim and camped in the Wilderness of Sinai.
16They set out from the Wilderness of Sinai and camped at Kibroth-hattaavah.

Numbers 33:14 describes the Israelites' journey as they traveled through the wilderness after their exodus from Egypt. This verse highlights their movement from Alush to Rephidim, emphasizing the challenges they faced, particularly the scarcity of water, which is a recurring theme in their journey. The context of this passage is crucial for understanding the hardships and reliance on God during their travels.


Cross References

ReferenceText (BSB)
1Exodus 17:1–8Then 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.
2Exodus 19:2After they had set out from Rephidim, they entered the Wilderness of Sinai, and Israel camped there in front of the mountain.

The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to


The Key Word וַיִּסְע֖וּ, vai.yis.'Ugenerated

The verb נָסַע (naca`) means to set out or start a journey. It conveys the action of departing, similar to how the Israelites left Egypt. The parsing indicates it is a sequential imperfect verb in the third person masculine plural, which shows that the action is ongoing and involves a group.

This word also carries the nuance of physically removing or pulling up, as in taking down tents. It underscores the movement of the Israelites as they journeyed through the wilderness, marking the beginning of a new phase in their travels.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The main verb וַיִּסְע֖וּ governs the entire verse, indicating the action of setting out. This is followed by a prepositional phrase indicating the starting point, מֵאָל֑וּשׁ, and another clause that describes where they camped.

The structure emphasizes the sequential nature of their journey, with each action building on the previous one, culminating in the situation at Rephidim.


Septuagint Backgroundgenerated

The Septuagint translates וַיִּסְע֖וּ as ἀπῆραν (apēran), which means 'they departed.' This choice reflects a straightforward rendering of the Hebrew, maintaining the sense of leaving one place for another.

The use of ἀπῆραν suggests a focus on the act of departing, aligning closely with the original Hebrew meaning while adapting to the Greek audience.


In plain words — the whole versegenerated

Numbers 33:14 tells us that the Israelites set out from a place called Alush and camped at Rephidim. At Rephidim, they found there was no water for the people to drink, highlighting a significant challenge during their journey in the wilderness.


Frequently Asked Questionsgenerated

What does Alush represent in this journey?

Alush symbolizes a place of rest and nourishment for the Israelites during their travels.

Why is the lack of water significant?

The lack of water emphasizes the challenges the Israelites faced in the wilderness, relying on God for their needs.

What does Rephidim mean?

Rephidim means 'resting places' and served as a stop for the Israelites before they reached Sinai.

How does this verse connect to the overall Exodus narrative?

This verse illustrates the ongoing journey of the Israelites and the various challenges they faced as they moved towards the Promised Land.


Reflection Questionsgenerated

  1. What does this journey teach us about reliance on God during difficult times?
  2. How can we find rest in our own 'Rephidim' moments?
  3. What are some ways we can prepare for challenges we may face in our own journeys?
  4. In what ways can we support others who are struggling, as the Israelites did in their travels?

The early church on this verse — how the Fathers read it

Early commentators reference this verse to discuss the significance of the Israelites' journey and the challenges they faced, particularly in relation to God's provision.

Origen of AlexandriaHOMILIES ON Numbers 27:12 c. 185–253
Now Raphidin [Rephidim] means “praise of judgment.” Praise most justly follows toils, but what is the praise of? Judgment, it says.
Early Church Fathers on Numbers 33 →

Commentators on this verse — 4 expositors, verse by verse

Each of these wrote on Numbers 33:14 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And they removed from Alush, and encamped at Rephidim,.... Eight miles from Alush: where was no water for the people to drink; and they murmured, and a rock here was smitten by Moses at the command

Read John Gill on Numbers 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And they took their journey out of the wilderness of Sin, and encamped in Dophkah. Dophkah ... Alush ... Rephidim.

Read Robert Jamieson on Numbers 33 →
AdamClarkeAdam Clarke's Commentary on the Bible

STAT. X. Verse 14. REPHIDIM.] Remarkable for the rebellion of the Israelites against Moses, because of the want of water, Exodus 17:1-3.

Read AdamClarke on Numbers 33 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

THE OF THE , Numbers 33:1-49.Having reached the Land of Promise, and taken possession of its eastern portion, it is proper that the history of the desert wandering should close with a list of

Read Daniel Denison Whedon on Numbers 33 →

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

BSBBerean Standard Bible2020

They set out from Alush and camped at Rephidim, where there was no water for the people to drink.

WEBWorld English Bible2000

They traveled from Alush, and encamped in Rephidim, where there was no water for the people to drink.

MSBMajority Standard Bible2022

They set out from Alush and camped at Rephidim, where there was no water for the people to drink.

NETBNew English Translation2006

They traveled from Alush and camped at Rephidim, where there was no water for the people to drink.

Tyndale line

KJVKing James Version1611

And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.

ASVAmerican Standard Version1901

And they journeyed from Alush, and encamped in Rephidim, where was no water for the people to drink.

RVARevised Version, American1894

And they journeyed from Alush, and pitched in Rephidim, where was no water for the people to drink.

NWBWebster's Bible1833

And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.

GNVGeneva Bible1599

And they remoued from Alush, and lay in Rephidim, where was no water for the people to drinke.

Strictly literal

DBYDarby Translation1890

And they removed from Alush, and encamped at Rephidim, where there was no water for the people to drink.

YLTYoung's Literal Translation1862

and they journey from Alush, and encamp in Rephidim; and there was there no water for the people to drink.

LSVLiteral Standard Version2020

And they journey from Alush and encamp in Rephidim; and there was no water there for the people to drink.

ILTInterlinear Literal Translation2000

And they removed from Alush, and encamped at Rephidim, and there was no water for the people to drink.

ULBUnlocked Literal Bible2017

They set out from Alush and camped at Rephidim, where no water was found for the people to drink.

From the Latin

DRADouay-Rheims (Challoner)1899

And departing from Alus, they pitched their tents in Raphidim, where the people wanted water to drink.

Simplified

FBVFree Bible Version2020

They moved on from Alush and set up camp at Rephidim. There wasn't any water there for the people to drink.

BBEBible in Basic English1949

And they went on from Alush, and put up their tents in Rephidim, where there was no drinking-water for the people.

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.

וַandclauseverbיִּסְע֖וּthey.set.outprepositional phrase · prepositionalמֵfromאָל֑וּשׁAlushוַֽandclauseverbיַּחֲנוּ֙they.encampedprepositional phrase · prepositionalבִּatרְפִידִ֔םRephidimוְandclauseadverbialלֹאnotverbהָ֨יָהit.belongedadverbialשָׁ֥םtheresubjectמַ֛יִםwaterprepositional phrase · prepositionalלָtonoun phrasetheעָ֖םpeopleprepositional phrase · prepositionalלִtoclauseverbשְׁתּֽוֹתdrink

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 in their wording for this verse, with a direct correspondence in the translation. The Samaritan Pentateuch, however, differs in two words: it uses אלישׁ (Alush) and רפידים (Rephidim), indicating slight variations in the names of locations.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיִּסְע֖וּ מֵאָל֑וּשׁ וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ם וְלֹא־ הָ֨יָה שָׁ֥ם מַ֛יִם לָעָ֖ם לִשְׁתּֽוֹת׃

Septuagintthe Greek the translators chose, word by word
וַיִּסְע֖וּἀπῆρανמֵאָל֑וּשׁαιλουςוַֽיַּחֲנוּ֙παρενέβαλονבִּרְפִידִ֔םραφιδινוְלֹא־οὐκהָ֨יָהἦνשָׁ֥םἐκεῖמַ֛יִםὕδωρלָעָ֖םλαῷלִשְׁתּֽוֹת׃πιεῖν

10 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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

ויסעו מאלישׁ ויחנו ברפידים ולא היה שׁם מים לעם לשׁתות

2 words differ from the Masoretic Text: אלישׁ (Alush), רפידים (Rephidim)

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.

Numbers 33:14נָסַעand they seand they set ouנָסַעאָלוּשׁfrom Alushfrom Alushאָלוּשׁחָנָהand they enand they encampחָנָהרְפִידִיםat Rephidimat Rephidimרְפִידִיםלֹאand notand notלֹאהָיָהit belongedit belongedהָיָהשָׁםtherethereשָׁםמַיwaterwaterמַיעַםto the peopto the peopleעַםשָׁתָהto drinkto drinkשָׁתָהעָמַםto darkento darkenעָמַםחָנַןbe gracioube graciousחָנַןרְפִידָהbackbackרְפִידָההָוָאto fallto fallהָוָאאֲשֶׁרwhichwhichאֲשֶׁרשָׁקָהto water: to water: waterשָׁקָהבְּנֵי(Beeroth) (Beeroth) Bene-בְּנֵידֶּ֫גֶלstandardstandardדֶּ֫גֶלנָסַעto set outto set outנָסַעמִשְׁכָּןtabernacletabernacleמִשְׁכָּןסִינַיSinaiSinaiסִינַיחָנָהto campto campחָנָהיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדנָדַחto banishto banishנָדַחגּוּרto sojournto sojournגּוּררָחַץto wash: wto wash: washרָחַץשָׁתָהto drinkto drinkשָׁתָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Numbers 33:14

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.

and they set out from Alush and they encamped at Rephidim and not it belonged there water to the people to drink
וַיִּסְע֖וּvai.yis.'U and they set out H5265 Verb · Qal · sequential imperfect third person masculine plural
146× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means to set out or start a journey, like the Israelites departing from Egypt, or to remove something, as in pulling up tent pins.
Amplified meaning
journeyed, departed
Tyndale gloss
to set out
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָסַע 147 vb. pull out or up, set out, journey

Qal 137

pull out or up

hence (from pulling up tent-pegs),

set out

depart

journey, march (by stages)

of wind

Niph. be pulled up, removed

Hiph.

cause to set out, lead out

remove

base

Brown-Driver-Briggs glosses

H5265 נָסַע pull out or up, set out, journey .. pull out or up

. hence (from pulling up tent-pegs), . set out

. depart

. journey, march (by stages)

. of wind

. be pulled up, removed

. . cause to set out, lead out

. remove

Strong's Hebrew Dictionary

5265 naca` naw-sah'

a primitive root; properly, to pull up, especially the

tent-pins, i.e. start on a journey:--cause to blow, bring,

get, (make to) go (away, forth, forward, onward, out), (take)

journey, march, remove, set aside (forward), X still, be on

his (go their) way.

Translators Brief Hebrew Lexicon

נָסַע (na.sa) — to set out.

1) to pull out, pull up, set out, journey, remove, set forward, depart

1a) (Qal)

1a1) to pull out or up

1a2) to set out, depart

1a3) to journey, march

1a4) to set forth (of wind)

1b) (Niphal) to be pulled up, be removed, be plucked up

1c) (Hiphil)

1c1) to cause to set out, lead out, cause to spring up

1c2) to remove, quarry

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine plural
Hc/Vqw3mp
and they set out from Alush and they encamped at Rephidim and not it belonged there water to the people to drink
מֵאָל֑וּשׁme.'a.Lush from Alush H442 Preposition · noun proper
2× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Alush was a place in the Desert where the Israelites camped after the Exodus from Egypt. The name Alush means 'I will knead bread', symbolizing a place of rest and nourishment for the Israelites during their wilderness journey.
Amplified meaning
a place of rest, I will kn
Tyndale gloss
Alush
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָלוּשׁ (Aluwsh) refers to a location, specifically a station of Israel in the wilderness mentioned in Numbers 33:13-14. The name is associated with the idea of kneading bread, though its exact derivation is uncertain. It is noted as a place where the Israelites camped during their journey after the Exodus.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָלוּשׁ n.pr.loc. a station of Israel in the wilderness Nu 33:13, 14.

done

Brown-Driver-Briggs glosses

H442 אָלוּשׁ

Strong's Hebrew Dictionary

442 'Aluwsh aw-loosh'

of uncertain derivation; Alush, a place in the

Desert:--Alush.

Translators Brief Hebrew Lexicon

אָלוּשׁ (a.lush) — Alush.

§ Alush = "I will knead (bread)"

a wilderness encampment following the Exodus

Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HR/Npl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a'-lush ('alush): A desert camp of the Israelites between Dophkah and Rephidim (Nu 33:13,14). The situation is not certainly known. See WANDERINGS OF ISRAEL.

Easton's Bible Dictionary

Alush

One of the places, the last before Rephidim, at which the Hebrews rested on their way to Sinai (Num. 33:13, 14). It was probably situated on the shore of the Red Sea.

Smith's Bible Dictionary

(a crowd of men) one of the stations of the Israelites on their journey to Sinai, the last before Rephidim. (Numbers 33:13,14)

Hitchcock's Bible Names Dictionary

mingling together

and they set out from Alush and they encamped at Rephidim and not it belonged there water to the people to drink
וַֽיַּחֲנוּ֙vai.ya.cha.Nu and they encamped H2583 Verb · Qal · sequential imperfect third person masculine plural
143× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew verb means to set up camp or pitch a tent, like when the Israelites encamped in the wilderness. It can also mean to lay siege against a city.
Amplified meaning
pitched their tents, encamped
Tyndale gloss
to camp
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָנָה (chanah) is a Hebrew verb meaning to decline, bend down, or encamp. It conveys the idea of inclining or settling, particularly in the context of pitching a tent or establishing a temporary dwelling. The word appears in various forms, including the act of encamping or laying siege. It is associated with the imagery of the evening's slanting rays and the conclusion of a day's journey.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָנָה 143 vb. decline, bend down, encamp

Qal

decline, of day drawing to its close

encamp (prop. verge toward, incline to, settle at, of goal of day’s march)

base

Brown-Driver-Briggs glosses

H2583 חָנָה decline, bend down, encamp

Strong's Hebrew Dictionary

2583 chanah khaw-naw'

a primitive root (compare 2603); properly, to incline; by

implication, to decline (of the slanting rays of evening);

specifically, to pitch a tent; gen. to encamp (for abode or

siege):--abide (in tents), camp, dwell, encamp, grow to an

end, lie, pitch (tent), rest in tent.

see HEBREW for 02603

Translators Brief Hebrew Lexicon

חָנָה (cha.nah) — to camp.

1) to decline, incline, encamp, bend down, lay siege against

1a) (Qal)

1a1) to decline

1a2) to encamp

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine plural
Hc/Vqw3mp
and they set out from Alush and they encamped at Rephidim and not it belonged there water to the people to drink
בִּרְפִידִ֔םbir.fi.Dim at Rephidim H7508 Preposition · noun proper
5× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Rephidim means resting places, a stop in the wilderness between Egypt and Sinai. Israel stayed here before reaching Mount Sinai. It is mentioned in the book of Exodus.
Amplified meaning
resting places, a stop in the wilderness
Tyndale gloss
Rephidim
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רְפִידִים (Rphiydiym) refers to Rephidim, a location mentioned in the Exodus narrative. It is described as a station where the Israelites rested during their journey in the wilderness. The name is derived from a root meaning 'rests' or 'stays,' indicating its function as a resting place.

Brown-Driver-Briggs Hebrew Lexicon (full)

רְפִידִים n.pr.loc. station of Isr. at Exodus (in P)

base

Brown-Driver-Briggs glosses

H7508 רְפִידִים station of Isr. at Exodus

Strong's Hebrew Dictionary

7508 Rphiydiym ref-ee-deem'

plural of the masculine of the same as 7507; ballusters;

Rephidim, a place in the Desert:--Rephidim.

see HEBREW for 07507

Translators Brief Hebrew Lexicon

רְפִידִים (re.phi.dim) — Rephidim.

§ Rephidim = "rests" or "stays" or "resting places"

a station of Israel in the wilderness between Egypt and Sinai

Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HR/Npl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ref'-i-dim (rephidhim, "rests"; Rhaphidin): A station in the Wanderings, between the wilderness of Sin and the wilderness of Sinai (Ex 17:1,8; 19:2; Nu 33:14). The host expected to find water here; to their distress the streams were dry, and water was miraculously provided. Palmer (Desert of the Exodus, 158 ff) states cogent reasons for identifying Rephidim with Wady Feiran. It is the most fertile part of the peninsula, well watered, with a palm grove stretching for miles along the valley. Palmer speaks of passing through the palm grove as a "most delightful" walk; "the tall, graceful trees afforded a delicious shade, fresh water ran at our feet, and, above all, bulbuls flitted from branch to branch uttering their sweet notes." His camp was pitched at "the mouth of Wady `Aleyat…

Easton's Bible Dictionary

Rephidim

Supports, one of the stations of the Israelites, situated in the Wady Feiran, near its junction with the Wady esh-Sheikh. Here no water could be found for the people to drink, and in their impatience they were ready to stone Moses, as if he were the cause of their distress. At the command of God Moses smote “the rock in Horeb,” and a copious stream flowed forth, enough for all the people. After this the Amalekites attacked the Israelites while they were here encamped, but they were utterly defeated (Ex. 17:1, 8-16). They were the “first of the nations” to make war against Israel (Num. 24:20).

Leaving Rephidim, the Israelites advanced into the wilderness of Sinai (Ex. 19:1, 2;

(Exodus 17:1,8; 19:2) The name means rests or stays , i.e. resting places. The place lies in the march of the Israelites from Egypt to Sinai. Its site is not certain, but it is perhaps Wady Feiran , a rather broad valley about 25 miles from Jebel Musa (Mount Sinai). Others place it in Wady es Sheikh , an eastern continuation of Feiran, and about 12 miles from Sinai. Here the Israelites fought their first battle and gained their first victory after leaving Egypt, the Amalekites having attacked them; here also the people murmured from thirst, and Moses brought water for them out of the rock. From this murmuring the place was called "Massah" and "Meribah."

American Tract Society Bible Dictionary

An encampment of the Israelites between the wilderness of Sin and mount Sinai, where the people murmured, and God gave them water from the rock. Here also the Amalekites attacked them, and were defeated, Ex 17:1-16. It is thought to have been in the valley now called esh-Sheikh, a day’s march northwest of Sinai, and near the western border of the Horeb group of mountains. SEE SINAI.

The company it keepswords that stand beside it more often than chance
and they set out from Alush and they encamped at Rephidim and not it belonged there water to the people to drink
וְלֹא־ve.lo'- and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
not, none
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
and they set out from Alush and they encamped at Rephidim and not it belonged there water to the people to drink
הָ֨יָהHa.yah it belonged H1961 Verb · Qal · perfect third person masculine singular
3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Amplified meaning
existed, came to be
Tyndale gloss
to be
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָיָה 3570 vb. fall out, come to pass, become, be

Qal

Fall out, happen

occur, take place, come about, come to pass

esp. & very oft., come about, come to pass

וַיְהִי and it came to pass that, most often (c. 292 t.)

rarely also Pf. c. וְ conj. וְהָיָה

less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

Come into being, become

abs., in lively narrative, arise, appear, come

sq. prep.

become

sq. pred. noun (to be viewed as implicit accus.)

sq. pred. adj.

become like

sq. pred. לְ pers.

sq. לְ pred.

oft. c. לְ pred. לְ pers.

with עַל and לְ

sts. c. לְ pers. only = became the property of, come into the possession of

Be (often with subbordinate idea of becoming)

exist, be in existence

abide, remain, continue

with word of locality, be in or at a place, be situated, stand, lie

as copula, joining subj. & pred.

Read the full entry →
Brown-Driver-Briggs glosses

H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen

. occur, take place, come about, come to pass

. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)

. rarely also Pf. c. וְ conj. וְהָיָה

. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

. Come into being, become . . abs., in lively narrative, arise, appear, come

. sq. prep.

. become . sq. pred. noun (to be viewed as implicit accus.)

. sq. pred. adj.

. become like

. sq. pred. + לְ pers.

. sq. לְ pred.

. oft. c. לְ pred. + לְ pers.

. with עַל and לְ

. sts. c. לְ pers. only = became the property of, come into the possession of

. Be (often with subbordinate idea of becoming) . exist, be in existence

. abide, remain, continue

Read the full entry →
Strong's Hebrew Dictionary

1961 hayah haw-yaw

a primitive root (compare 1933); to exist, i.e. be or become,

come to pass (always emphatic, and not a mere copula or

auxiliary):--beacon, X altogether, be(-come), accomplished,

committed, like), break, cause, come (to pass), do, faint,

fall, + follow, happen, X have, last, pertain, quit

(one-)self, require, X use.

see HEBREW for 01933

Translators Brief Hebrew Lexicon

הָיָה (ha.yah) — to be.

1) to be, become, come to pass, exist, happen, fall out

1a) (Qal)

1a1) ---

1a1a) to happen, fall out, occur, take place, come about, come to pass

1a1b) to come about, come to pass

1a2) to come into being, become

1a2a) to arise, appear, come

1a2b) to become

1a2b1) to become

1a2b2) to become like

1a2b3) to be instituted, be established

1a3) to be

1a3a) to exist, be in existence

1a3b) to abide, remain, continue (with word of place or time)

1a3c) to stand, lie, be in, be at, be situated (with word of locality)

1a3d) to accompany, be with

1b) (Niphal)

1b1) to occur, come to pass, be done, be brought about

1b2) to be done, be finished, be gone

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
and they set out from Alush and they encamped at Rephidim and not it belonged there water to the people to drink
שָׁ֥םsham there H8033 Adverb
834× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word sham means there or then, often used to describe a location or point in time. It can also mean thither or thence, indicating movement or direction. This word is used frequently in the Bible to provide context and clarify the setting of a story.
Amplified meaning
in that location
Tyndale gloss
there
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁם adv. there, thither

base

Brown-Driver-Briggs glosses

H8033 שָׁם there, thither

Strong's Hebrew Dictionary

8033 sham shawm

a primitive particle (rather from the relative pronoun, 834);

there (transferring to time) then; often thither, or

thence:--in it, + thence, there (-in, + of, + out), +

thither, + whither.

see HEBREW for 0834

Translators Brief Hebrew Lexicon

שָׁם (sham) — there.

1) there, thither

1a) there

1b) thither (after verbs of motion)

1c) from there, thence

1d) then (as an adverb of time)

Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)

שָׁם (sham) — (Jerusalem) Is There.

Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

This name means there, thither

Morphologythe parsing behind the code
Berean parsing
Adv — Adverb
HD
and they set out from Alush and they encamped at Rephidim and not it belonged there water to the people to drink
מַ֛יִםMa.yim water H4325 Noun common · masculine plural absolute
581× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means water, referring to a liquid or a source of refreshment. It appears in the Bible as a literal and figurative term, including references to wasting or urine. The word is used in various contexts, such as in Genesis and Leviticus.
Amplified meaning
a liquid, source of refreshment
Tyndale gloss
Water (Gate)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מַי] 580 n.m. only pl. מַ֫יִם waters, water

base

Brown-Driver-Briggs glosses

H4325 מַי only pl. מַ֫יִם waters, water

Strong's Hebrew Dictionary

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)).

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural absolute
HNcmpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.…

American Tract Society Bible Dictionary

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

Nave's Topical Bible

→ 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

→ Libation of 1Sa 7:6

→ Irrigation with

See IRRIGATION

→ Miraculously supplied

To the Israelites Ex 17:1,6; Nu 20:11

To Samson Jud 15:19

Torrey's New Topical Textbook

- One of the elements of the world

Ge 1:2

- GOD ORIGINALLY

. Created the firmament to divide

Ge 1:6,7

. Collected into one place

Ge 1:9

. Created fowls and fishes, &c from

Ge 1:20,21

- Necessary to vegetation

Ge 2:5,6; Job 14:9; Isa 1:30

- Some plants particularly require

Job 8:11

- Necessary to the comfort and happiness of man

Isa 41:17; Zec 9:11

- COLLECTED IN

. Springs

and they set out from Alush and they encamped at Rephidim and not it belonged there water to the people to drink
לָעָ֖םla.'Am to the people H5971 Preposition · noun common masculine singular absolute
1,873× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Amplified meaning
a nation, a group
Tyndale gloss
Amaw
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.

Brown-Driver-Briggs Hebrew Lexicon (full)

עַם, עָם 1810 n.m. people

a people, nation

= smaller units

= common people

people in gen., persons

phrases

base

[עַם] n.[m.] kinsman (on father's side)

base

Brown-Driver-Briggs glosses

H5971a עַם, עָם people H5971b עַם kinsman (on father's side)

Strong's Hebrew Dictionary

5971 `am am

from 6004; a people (as a congregated unit); specifically, a

tribe (as those of Israel); hence (collectively) troops or

attendants; figuratively, a flock:--folk, men, nation,

people.

see HEBREW for 06004

Translators Brief Hebrew Lexicon

עַם (am) — people.

: people/nation

1) nation, people

1a) people, nation

1b) persons, members of one's people, compatriots, country-men

עַם (am) — kinsman.

kinsman, kindred

עַם (am) — Ammi.

A man living at the time of United Monarchy, only mentioned at Sng.6.12

§ kinsman, kindred

עַם (am) — People's (Gate).

§ kinsman, kindred

עַם (am) — (Ibleam)-am.

Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)

§ kinsman, kindred

עַם (am) — Amaw.

This name means nation, people

עַם (am) — people: soldiers.

: soldiers/army

1) nation, people

1a) people, nation

1b) persons, members of one's people, compatriots, country-men

עַם (am) — people: creatures.

: creatures

1) nation, people

1a) people, nation

1b) persons, members of one's people, compatriots, country-men

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HRd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…

and they set out from Alush and they encamped at Rephidim and not it belonged there water to the people to drink
לִשְׁתּֽוֹת׃lish.Tot to drink H8354 Preposition · verb qal infinitive construct common
217× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to drink, and it's used in many ways, like drinking from a cup or feasting. It's also used to describe being drunk or taking part in a big celebration. We see it in stories like the Last Supper in Matthew 26:27.
Amplified meaning
consume, swallow
Tyndale gloss
to drink
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁתָה 217 vb. drink

Qal 216

Niph. all which is (may be) drunk

base

Brown-Driver-Briggs glosses

H8354 שָׁתָה drink

Strong's Hebrew Dictionary

8354 shathah shaw-thaw'

a primitive root; to imbibe (literally or figuratively):--X

assuredly, banquet, X certainly, drink(-er, -ing), drunk

(X -ard), surely. (Prop. intensive of 8248.)

see HEBREW for 08248

Translators Brief Hebrew Lexicon

שָׁתָה (sha.tah) — to drink.

1) to drink

1a) (Qal)

1a1) to drink

1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)

1a2) to feast

1b) (Niphal) to be drunk

Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)

Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct common
HR/Vqcc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

See FOOD; DRINK, STRONG.

Easton's Bible Dictionary

Drink

The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.

To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.

The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)

Nave's Topical Bible

→ INTOXICATING

See ABSTINENCE, TOTAL

→ See DRUNKARD

→ See DRUNKENNESS

→ See WINE

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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