Numbers 33:14 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסְע֖וּ | and they set out | Verb, Qal, sequential imperfect third person masculine plural |
| מֵאָל֑וּשׁ | from Alush | Preposition, noun proper |
| וַֽיַּחֲנוּ֙ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| בִּרְפִידִ֔ם | at Rephidim | Preposition, noun proper |
| וְלֹא־ | and not | Conjunction, particle |
| הָ֨יָה | it belonged | Verb, Qal, perfect third person masculine singular |
| שָׁ֥ם | there | Adverb |
| מַ֛יִם | water | Noun common, masculine plural absolute |
| לָעָ֖ם | to the people | Preposition, noun common masculine singular absolute |
| לִשְׁתּֽוֹת׃ | to drink | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They set out from Alush and camped at Rephidim, where there was no water for the people to drink. |
| KJV | And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink. |
| ASV | And they journeyed from Alush, and encamped in Rephidim, where was no water for the people to drink. |
| YLT | and they journey from Alush, and encamp in Rephidim; and there was there no water for the people to drink. |
| WEB | They traveled from Alush, and encamped in Rephidim, where there was no water for the people to drink. |
| BBE | And they went on from Alush, and put up their tents in Rephidim, where there was no drinking-water for the people. |
Where they part company is וַיִּסְע֖וּ — see How Translations Differ.
The sentence has a main clause followed by a prepositional phrase and another main clause, creating a clear flow of action.



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 ›
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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 17:1–8 | 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. |
| 2 | Exodus 19:2 | After 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
Alush symbolizes a place of rest and nourishment for the Israelites during their travels.
The lack of water emphasizes the challenges the Israelites faced in the wilderness, relying on God for their needs.
Rephidim means 'resting places' and served as a stop for the Israelites before they reached Sinai.
This verse illustrates the ongoing journey of the Israelites and the various challenges they faced as they moved towards the Promised Land.
Reflection Questionsgenerated
- What does this journey teach us about reliance on God during difficult times?
- How can we find rest in our own 'Rephidim' moments?
- What are some ways we can prepare for challenges we may face in our own journeys?
- 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.
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 BibleAnd 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 CommentaryAnd 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 BibleSTAT. 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 BibleTHE 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
They set out from Alush and camped at Rephidim, where there was no water for the people to drink.
They traveled from Alush, and encamped in Rephidim, where there was no water for the people to drink.
They set out from Alush and camped at Rephidim, where there was no water for the people to drink.
They traveled from Alush and camped at Rephidim, where there was no water for the people to drink.
Tyndale line
And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.
And they journeyed from Alush, and encamped in Rephidim, where was no water for the people to drink.
And they journeyed from Alush, and pitched in Rephidim, where was no water for the people to drink.
And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.
And they remoued from Alush, and lay in Rephidim, where was no water for the people to drinke.
Strictly literal
And they removed from Alush, and encamped at Rephidim, where there was no water for the people to drink.
and they journey from Alush, and encamp in Rephidim; and there was there no water for the people to drink.
And they journey from Alush and encamp in Rephidim; and there was no water there for the people to drink.
And they removed from Alush, and encamped at Rephidim, and there was no water for the people to drink.
They set out from Alush and camped at Rephidim, where no water was found for the people to drink.
From the Latin
And departing from Alus, they pitched their tents in Raphidim, where the people wanted water to drink.
Simplified
They moved on from Alush and set up camp at Rephidim. There wasn't any water there for the people to drink.
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.
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.
וַיִּסְע֖וּ מֵאָל֑וּשׁ וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ם וְלֹא־ הָ֨יָה שָׁ֥ם מַ֛יִם לָעָ֖ם לִשְׁתּֽוֹת׃
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.
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.
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.
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.
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
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
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.
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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.
אָלוּשׁ n.pr.loc. a station of Israel in the wilderness Nu 33:13, 14.
done
H442 אָלוּשׁ
442 'Aluwsh aw-loosh'
of uncertain derivation; Alush, a place in the
Desert:--Alush.
אָלוּשׁ (a.lush) — Alush.
§ Alush = "I will knead (bread)"
a wilderness encampment following the Exodus
Prep | N-proper — Preposition · noun properHR/Npl
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.
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.
(a crowd of men) one of the stations of the Israelites on their journey to Sinai, the last before Rephidim. (Numbers 33:13,14)
mingling together
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.
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
H2583 חָנָה decline, bend down, encamp
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
חָנָה (cha.nah) — to camp.
1) to decline, incline, encamp, bend down, lay siege against
1a) (Qal)
1a1) to decline
1a2) to encamp
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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.
רְפִידִים n.pr.loc. station of Isr. at Exodus (in P)
base
H7508 רְפִידִים station of Isr. at Exodus
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
רְפִידִים (re.phi.dim) — Rephidim.
§ Rephidim = "rests" or "stays" or "resting places"
a station of Israel in the wilderness between Egypt and Sinai
Prep | N-proper — Preposition · noun properHR/Npl
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…
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."
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.
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.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
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.
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
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
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
Adv — AdverbHD
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
N-mp — Noun common · masculine plural absoluteHNcmpa
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
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.
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
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
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
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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…
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.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
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
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
See FOOD; DRINK, STRONG.
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.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
