Strong's Lexicon ombros: Rain, shower Original Word: ὄμβρος Word Origin: Derived from the Greek root related to rain or a heavy shower. Corresponding Greek / Hebrew Entries: The Hebrew equivalent often used in the Old Testament is מָטָר (matar, Strong's H4306), which also means rain. Another related term is גֶּשֶׁם (geshem, Strong's H1653), referring to heavy rain or showers. Usage: In the New Testament, "ombros" refers to rain or a heavy shower. It is used to describe natural precipitation, often symbolizing God's provision and blessing. Rain is a crucial element in agrarian societies, representing sustenance and life. Cultural and Historical Background: In the ancient Near East, rain was vital for agriculture, which was the backbone of the economy and daily life. The Israelites depended on seasonal rains for their crops, and rain was often seen as a direct blessing from God. In a region where droughts could lead to famine, rain was a sign of divine favor and care. The concept of rain also carried spiritual connotations, symbolizing God's word and blessings being poured out on His people. Thayer's Greek Lexicon STRONGS NT 3655: ὄμβροςὄμβρος, ὀμβρου, ὁ (Latinimber) a shower, i. e. a violent rain, accompanied by high wind with thunder and lightning: Luke 12:54. (Deuteronomy 32:2; Wis. 16:16; in Greek writings from Homer down.) STRONGS NT 3655a: ὁμείρομαιὁμείρομαι (or ὀμείρω, see below) equivalent to ἱμείρομαι; to desire, long for, yearn after (A. V. to be affectionately desirous): τίνος, 1 Thessalonians 2:8, G L T Tr WH (but the last read ὁμειρόμενοι, cf. their Appendix, p. 144 and Lob. Pathol. Element. 1:72), on the authority of all the uncial and many cursive manuscripts, for Rec. ἱμειρόμενοι. The word is unknown to the Greek writers, but the commentators at the passage recognize it, as do Hesychius, Phavorinus, and Photius, and interpret it by ἐπιθυμεῖν. It is found in Psalm 62:2 Symm., and according to some manuscripts in Job 3:21. According to the conjecture of Fritzsche, Commentary on Mark, p. 792, it is composed of ὁμοῦ and ἐίρειν, just as Photius (p. 331, 8 edition Porson) explains it ὁμοῦ ἡρμοσθαι (so Theophylact (cf. Tdf.'s note)). But there is this objection, that all the verbs compounded with ὁμοῦ govern the dative, not the genitive. Since Nicander, ther. verse 402, uses μείρομαι for ἱμείρομαι, some suppose that the original form is μείρομαι, to which, after the analogy of κέλλω and ὀκέλλω), either ἰ or ὁ is for euphony prefixed in ἱμείρομαι and ὁμείρομαι But as ἱμείρομαι is derived from ἵμερος, we must suppose that Nicander dropped the ι( syllable to suit the meter. Accordingly, ὁμείρεσθαι seems not to differ at all from ἱμείρεσθαι, and its form must be attributed to a vulgar pronunciation. Cf. (WHs Appendix, p. 152); Winers Grammar, 101 (95); (Buttmann, 64 (56); Ellicott on 1 Thessalonians, the passage cited; (Kuenen and Cobet, N. T. Vat., p. ciii.)). Of uncertain affinity; a thunder storm -- shower. |
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