Numbers 33:9 — Word Study
WLCוַיִּסְעוּ֙ מִמָּרָ֔ה וַיָּבֹ֖אוּ אֵילִ֑מָה וּ֠בְאֵילִם שְׁתֵּ֣ים עֶשְׂרֵ֞ה עֵינֹ֥ת מַ֛יִם וְשִׁבְעִ֥ים תְּמָרִ֖ים וַיַּחֲנוּ־ שָֽׁם׃
BSAThey set outnâçaʻ▸ [journeyed, departed] from MarahMârâh [a place of bitter water] and camebôwʼ▸ to ElimʼÊylim [a place of palm trees] where there were twelveshᵉnayim [a dozen] springsʻayin [fountains, sources of water] and seventyshibʻîym [a large number, a multitude] palm treestâmâr [date palms] and they campedchânâh▸ [encamped, pitched their tents] thereshâm [in that place, at that location]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסְעוּ֙ | and they set out | Verb, Qal, sequential imperfect third person masculine plural |
| מִמָּרָ֔ה | from Marah | Preposition, noun proper |
| וַיָּבֹ֖אוּ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| אֵילִ֑מָה | Elim towards | Noun proper, suffix |
| וּ֠בְאֵילִם | and [were] at Elim | Conjunction, preposition, noun proper |
| שְׁתֵּ֣ים | two [plus] | Adj |
| עֶשְׂרֵ֞ה | ten | |
| עֵינֹ֥ת | springs of | Noun common, feminine plural construct |
| מַ֛יִם | water | Noun common, masculine plural absolute |
| וְשִׁבְעִ֥ים | and seventy | Conjunction |
| תְּמָרִ֖ים | palm trees | Noun common, masculine plural absolute |
| וַיַּחֲנוּ־ | and they encamped | Verb, Qal, sequential imperfect third person masculine plural |
| שָֽׁם׃ | there | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They set out from Marah and came to Elim, where there were twelve springs and seventy palm trees, and they camped there. |
| KJV | And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they pitched there. |
| ASV | And they journeyed from Marah, and came unto Elim: and in Elim were twelve springs of water, and threescore and ten palm-trees; and they encamped there. |
| YLT | And they journey from Marah, and come in to Elim, and in Elim [are] twelve fountains of waters, and seventy palm trees, and they encamp there; |
| WEB | They traveled from Marah, and came to Elim. In Elim, there were twelve springs of water and seventy palm trees, and they encamped there. |
| BBE | And from Marah they went on to Elim: and in Elim there were twelve water-springs and seventy palm-trees; and they put up their tents there. |
Where they part company is אֵילִ֑מָה — see How Translations Differ.
The sentence is structured with a main clause followed by details about the journey and the destination, culminating in the action of camping.
4 commentators on this verse
Gill, Jamieson, AdamClarke, Whedon & more — read them ›
clause
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 33:9
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 33:9 describes the Israelites' journey from Marah to Elim, highlighting their experiences in the wilderness after the Exodus from Egypt. This passage illustrates the challenges they faced and the provisions they found along the way, such as water and shade from palm trees. The journey is part of a larger narrative that recounts the Israelites' travels and encounters as they sought the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 15:27 | Then they came to Elim, where there were twelve springs of water and seventy palm trees, and they camped there by the waters. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — וַיִּסְעוּ֙, vai.yis.'Ugenerated
The verb נָסַע (naca`) means to set out or depart, particularly in the context of a journey. It encompasses the act of traveling or removing, which is fitting for the Israelites as they move through the wilderness.
This verb is in the sequential imperfect form, indicating an ongoing action in the past. It emphasizes the continuous nature of their journey, as they set out from one location to another.
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 וַיִּסְעוּ֙ governs the entire verse, indicating the action of setting out. This is followed by a prepositional phrase indicating the starting point, מִמָּרָ֔ה, and a second clause indicating the destination, אֵילִ֑מָה.
The structure emphasizes the journey from one location to another, with additional details about the springs and palm trees provided as part of the description of Elim.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּסְעוּ֙ as ἀπῆραν, which conveys the sense of departing or setting out. This choice aligns with the Hebrew meaning but may carry a slightly different nuance in Greek.
The translation of אֵילִ֑מָה as αιλιμ suggests a direct borrowing of the name, indicating a shared understanding of the location between the Hebrew and Greek audiences.
In plain words — the whole versegenerated
Numbers 33:9 tells us that the Israelites set out from a place called Marah, where they found bitter water, and traveled to Elim, a place with twelve springs and seventy palm trees, where they camped. This journey illustrates their experiences in the wilderness after leaving Egypt.
Frequently Asked Questionsgenerated
Marah represents a place of bitterness and hardship, reflecting the challenges the Israelites faced shortly after their escape from Egypt.
Elim is significant as it provided the Israelites with a place of rest and refreshment, featuring abundant water and shade from palm trees.
The twelve springs symbolize God's provision and care for the Israelites during their journey, ensuring they had enough water in the desert.
This journey is part of the larger Exodus narrative, illustrating the Israelites' transition from slavery in Egypt to freedom and the challenges they faced in the wilderness.
Reflection Questionsgenerated
- What challenges have I faced in my own journey, and how have I seen God's provision during those times?
- How can I find rest and refreshment in my life, similar to the Israelites finding Elim?
- In what ways can I support others who are on their own journeys of faith?
- How does understanding the significance of places like Marah and Elim help me in my spiritual walk?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Numbers 33:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they removed from Marah, and came unto Elim,.... Which was eight miles from Marah: and in Elim were twelve fountains of water, and three score and ten palm trees, and they pitched there; being a
Read John Gill on Numbers 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they pitched there. Elim - supposed to be Wady Ghurundel (see the note at Exodus 15:27).
Read Robert Jamieson on Numbers 33 →AdamClarkeAdam Clarke's Commentary on the BibleSTAT. V. Verse 9. And came unto ELIM] A place on the skirts of the deserts of Sin, two leagues from Tor, and nearly thirty from Corondel, a large bay on the east side of the Red Sea. Dr. Shaw, when he visited this place, found but nine of the twelve wells mentioned in the text, and instead of 70 palm trees, he found upwards of 2,000. See Clarke on Exodus 15:27.
Read AdamClarke on Numbers 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Elim — Trees. Says Dr. Ridgaway, “There are two or three streams of water running through the valley, though nothing in the shape of wells, and I counted forty-six palm trees, and did not go down far below our camp.
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 Marah and came to Elim, where there were twelve springs and seventy palm trees, and they camped there.
They traveled from Marah, and came to Elim. In Elim, there were twelve springs of water and seventy palm trees, and they encamped there.
They set out from Marah and came to Elim, where there were twelve springs and seventy palm trees, and they camped there.
They traveled from Marah and came to Elim; in Elim there are twelve fountains of water and seventy palm trees, so they camped there.
Tyndale line
And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they pitched there.
And they journeyed from Marah, and came unto Elim: and in Elim were twelve springs of water, and threescore and ten palm-trees; and they encamped there.
And they journeyed from Marah, and came unto Elim: and in Elim were twelve springs of water, and threescore and ten palm trees; and they pitched there.
And they removed from Marah, and came to Elim: and in Elim were twelve fountains of water, and seventy palm-trees; and they encamped there.
And they remoued from Marah, and came vnto Elim, and in Elim were twelue fountaines of water, and seuentie palme trees, and they pitched there.
Strictly literal
And they removed from Marah, and came to Elim; and in Elim were twelve springs of water, and seventy palm-trees, and they encamped there.
And they journey from Marah, and come in to Elim, and in Elim [are] twelve fountains of waters, and seventy palm trees, and they encamp there;
And they journey from Marah and come to Elim, and twelve fountains of waters and seventy palm trees [are] in Elim, and they encamp there.
And they removed from Marah, and came unto Elim; and in Elim there were twelve springs of water, and seventy palm-trees; and they encamped there.
They set out from Marah and arrived at Elim. At Elim were twelve springs of water and seventy palm trees. That is where they camped.
From the Latin
And departing from Mara, they came into Elim, where there were twelve fountains of waters, and seventy palm trees: and there they camped.
Simplified
They moved on from Marah and arrived at Elim, where there were twelve springs of water and seventy palm trees, and set up camp there.
And from Marah they went on to Elim: and in Elim there were twelve water-springs and seventy palm-trees; and they put up their tents there.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint in most respects, with only minor variations in wording. The Samaritan Pentateuch differs in three words, using אֵילִים twice and עינות for springs, while the Dead Sea Scrolls fragment contains a majority of the verse but includes some restored words.
וַיִּסְעוּ֙ מִמָּרָ֔ה וַיָּבֹ֖אוּ אֵילִ֑מָה וּ֠בְאֵילִם שְׁתֵּ֣ים עֶשְׂרֵ֞ה עֵינֹ֥ת מַ֛יִם וְשִׁבְעִ֥ים תְּמָרִ֖ים וַיַּחֲנוּ־ שָֽׁם׃
12 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויסעו ממרה ויבאו אילים ובאילים שׁתים עשׂרה עינות מים ושׁבעים תמרים ויחנו שׁם
3 words differ from the Masoretic Text: אילים (Elim), אילים (Elim), עינות (eye)
[ויסעו] [ממרה] [ויבאו] [אילמ׳ה] [ובאילם] שתים [עשרה] [עינת] [מים]
9 words of the verse are on this fragment — 1 partly restored, 8 supplied entire by an editor.
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 33:9
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
מָרָה (Marah) refers to a place known for its bitter water, located in the Sinai Peninsula. The term is derived from the Hebrew word for 'bitter' and is noted in the context of the Israelites' journey after crossing the Red Sea. It specifically identifies a spring that was encountered three days into their travels.
מָרָה n.pr.f. of bitter spring in Sinaitic penins.
base
H4785 מָרָה of bitter spring in Sinaitic penins.
4785 Marah maw-raw'
the same as 4751 feminine; bitter; Marah, a place in the
Desert:--Marah.
see HEBREW for 04751
מָרָה (ma.rah) — Marah.
§ Marah = "bitter"
the spring with bitter water which was 3 days travel from the crossing place of the Red Sea in the peninsula of Sinai
Prep | N-proper — Preposition · noun properHR/Npl
Marah
Bitterness, a fountain at the sixth station of the Israelites (Ex. 15:23, 24; Num. 33:8) whose waters were so bitter that they could not drink them. On this account they murmured against Moses, who, under divine direction, cast into the fountain “a certain tree” which took away its bitterness, so that the people drank of it. This was probably the ‘Ain Hawarah, where there are still several springs of water that are very “bitter,” distant some 47 miles from ‘Ayun Mousa.
(bitterness), a place which lay in the wilderness of Shur or Etham, three days journey distant, (Exodus 15:23; Numbers 33:8) from the place at which the Israelites crossed the Red Sea, and where was a spring of bitter water, sweetened subsequently by the casting in of a tree which "the Lord showed" to Moses. Howarah , distant 16 1/2 hours (47 miles) from Ayoun Mousa , the Israelites’ first encampment, has been by many identified with it, apparently because it is the bitterest water in the neighborhood.
Bitterness, a well near the Red Sea, three days’ journey from the point where the Israelites crossed it. The well was sweetened for the use of the distressed Hebrews by the miraculous efficacy imparted to the branches of a certain tree which Moses threw in, Ex 15:23-25. No plant is now known possessed of such a quality. The name Amarah now marks the dry bed of a wintry torrent, a little south of which is a well called Hawara, which answers well to the description. Its water, after remaining a few seconds in the mouth, becomes exceedingly nauseous. The Arabs do not drink it though their camels will. See also Ru 1:20.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אֵילִים, transliterated as eylim, refers to Elim, a location noted as the second encampment of the Israelites after the Exodus. The name is associated with palm trees or great trees, indicating a place of natural abundance.
[אֵילִים], alw. אֵילִם n.pr.loc. (= place of terebinths or other great trees) 2nd station of Isr. in desert after passing sea
base
H362 [אֵילִים], alw. אֵילִם (= place of terebinths or other great trees) 2nd station of Isr. in desert after passing sea
362 'Eylim ay-leem'
plural of 352; palm-trees; Elim, a place in the
Desert:--Elim.
see HEBREW for 0352
אֵילִם (e.lim) — Elim.
§ Elim = "palms"
second encampment of the Israelites after the Exodus
N-proper | Suff — Noun proper · suffixHNpl/Sd
אֵילִים, transliterated as eylim, refers to Elim, a location noted as the second encampment of the Israelites after the Exodus. The name is associated with palm trees or great trees, indicating a place of natural abundance.
[אֵילִים], alw. אֵילִם n.pr.loc. (= place of terebinths or other great trees) 2nd station of Isr. in desert after passing sea
base
H362 [אֵילִים], alw. אֵילִם (= place of terebinths or other great trees) 2nd station of Isr. in desert after passing sea
362 'Eylim ay-leem'
plural of 352; palm-trees; Elim, a place in the
Desert:--Elim.
see HEBREW for 0352
אֵילִם (e.lim) — Elim.
§ Elim = "palms"
second encampment of the Israelites after the Exodus
HC/R/Npl — Conjunction · preposition · noun properHC/R/Npl
e'-lim ('elim, "terebinths"; Aileim):
The second encampment of the Israelites after crossing the Red Sea. It was a contrast to the previous camp called "Marah" because of the bitterness of the waters, for there "were twelve springs of water, and threescore and ten palm trees" (Ex 15:27; 16:1; Nu 33:9 f). The traditional site is an oasis in Wady Ghurundel, circa 63 miles from Suez.
See EXODUS; WANDERINGS OF ISRAEL.
Elim
Trees, (Ex. 15:27; Num. 33:9), the name of the second station where the Israelites encamped after crossing the Red Sea. It had “twelve wells of water and threescore and ten palm trees.” It has been identified with the Wady Ghurundel, the most noted of the four wadies which descend from the range of et-Tih towards the sea. Here they probably remained some considerable time. The form of expression in Ex. 16:1 seems to imply that the people proceeded in detachments or companies from Elim, and only for the first time were assembled as a complete host when they reached the wilderness of Sin (q.v.).
(strong trees), (Exodus 15:27; Numbers 33:9) the second station where the Israelites encamped after crossing the Red Sea. It is distinguished as having had "twelve wells (rather ’fountains’) of waster, and three-score and ten palm trees." It is generally identified by the best authorities with Wady Garundel , about halfway down the shore of the Gulf of Suez. A few palm trees still remain, and the water is excellent.
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfda
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HAcbsc — HAcbsc
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cp — 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…
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
HNcmpa — 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
שִׁבְעִים (shib`iym) means 'seventy' in Hebrew. It is derived from a root meaning 'seven' and is used to denote the number seventy, often referenced in contexts involving counting or enumeration.
שִׁבְעִים 91 n.pl. seventy
base
H7657 שִׁבְעִים seventy
7657 shib`iym. shib-eem'
multiple of 7651; seventy:--seventy, threescore and ten
(+ -teen).
see HEBREW for 07651
שִׁבְעִים (shiv.im) — seventy.
seventy
Conj | Adj — ConjunctionHC/Acmpa
sev'-n-ti (shibh`im; hebdomekonta).
See NUMBER.
→ The senate of the Israilites composed of seventy elders Ex 24:1,9; Nu 11:16,24,25
→ The seventy disciples sent forth by Jesus (though the best Greek mss. have “seventy-two”) Lu 10:1-17
→ The Jews in captivity in Babylon for seventy years Jer 25:11,12; 29:10; Da 9:2; Zec 1:12; 7:5
→ See ISRAEL
→ 70 Weeks in the vision of Daniel Da 9:24
תָּמָר (tamar) refers to a palm tree, specifically the date palm. The word is derived from an unused root meaning to be erect, highlighting the tree's tall stature. It is consistently defined across entries, with no significant disagreement among lexicons.
תָּמָר n.m. palm-tree, date-palm, Phoenix dactylifera
base
H8558 תָּמָר palm-tree, date-palm, Phoenix dactylifera
8558 tamar taw-mawr'
from an unused root meaning to be erect; a palm tree:--palm
(tree).
תָּמָר (ta.mar) — palm.
palm tree, date palm
N-mp — Noun common · masculine plural absoluteHNcmpa
Were frequently used as types of kings, or men of wealth and power, Ps 37:35 Isa 2:13 Da 4:10-26 Zec 11:1,2. The "tree of knowledge of good and evil" bore the forbidden fruit, by eating of which Adam fatally increased his knowledge—of good by its loss, of sin and woe by actual experience, Ge 2:9,17. The "tree of life" may have been both an assurance and a means of imparting life, a seal of eternal holiness and bliss, if man had not sinned. Compare Re 22:2.
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
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