Deuteronomy 32:22 — Word Study
WLCכִּי־ אֵשׁ֙ קָדְחָ֣ה בְאַפִּ֔י וַתִּיקַ֖ד עַד־ שְׁא֣וֹל תַּחְתִּ֑ית וַתֹּ֤אכַל אֶ֙רֶץ֙ וִֽיבֻלָ֔הּ וַתְּלַהֵ֖ט מוֹסְדֵ֥י הָרִֽים׃
BSAForkîy ◂a fireʼêsh [flaming wrath, burning anger] has been kindledqâdach■ by My angerʼaph [indignation] and it burnsyâqad▸ [is ignited, set ablaze] toʻad the depthstachtîy [lowermost parts, the lowest] of Sheolshᵉʼôwl [the underworld, the grave] it consumesʼâkal▸ [eats, devours] the earthʼerets [land, ground] and its produceyᵉbûwl [crops, increase] and scorcheslâhaṭ▸ [sets on fire, burns up] of the mountainshar [hills]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| אֵשׁ֙ | a fire | Noun common, both singular absolute |
| קָדְחָ֣ה | it has been kindled | Verb, Qal, perfect third person feminine singular |
| בְאַפִּ֔י | by anger my | Preposition, noun common masculine singular construct, suffix |
| וַתִּיקַ֖ד | and it has burned | Verb, Qal, sequential imperfect third person feminine singular |
| עַד־ | to | Preposition |
| שְׁא֣וֹל | Sheol | Noun common, both singular absolute |
| תַּחְתִּ֑ית | lowest | Adj |
| וַתֹּ֤אכַל | and it has consumed | Verb, Qal, sequential imperfect third person feminine singular |
| אֶ֙רֶץ֙ | [the] earth | Noun common, feminine singular absolute |
| וִֽיבֻלָ֔הּ | and produce its | Conjunction, noun common masculine singular construct, suffix |
| וַתְּלַהֵ֖ט | and it has set ablaze | Verb, Piel, sequential imperfect third person feminine singular |
| מוֹסְדֵ֥י | [the] foundations of | Noun common, masculine plural construct |
| הָרִֽים׃ | [the] mountains | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For a fire has been kindled by My anger, and it burns to the depths of Sheol; it consumes the earth and its produce, and scorches the foundations of the mountains. |
| KJV | For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. |
| ASV | For a fire is kindled in mine anger, And burneth unto the lowest Sheol, And devoureth the earth with its increase, And setteth on fire the foundations of the mountains. |
| YLT | For a fire hath been kindled in Mine anger, And it burneth unto Sheol — the lowest, And consumeth earth and its increase, And setteth on fire foundations of mountains. |
| WEB | For a fire is kindled in my anger, that burns to the lowest Sheol, devours the earth with its increase, and sets the foundations of the mountains on fire. |
| BBE | For my wrath is a flaming fire, burning to the deep parts of the underworld, burning up the earth with her increase, and firing the deep roots of the mountains. |
Where they part company is תַּחְתִּ֑ית — see How Translations Differ.
The sentence consists of a main clause followed by several subordinate clauses detailing the effects of the fire.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵשׁ
verbקָדַח
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 — Deuteronomy 32:22
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 Song of Mosesgenerated
Deuteronomy 32:22 is part of the Song of Moses, a poetic reflection on Israel's history and a warning of the consequences of turning away from God. This verse highlights the intensity of God's anger and the destructive power of His judgment, which is a recurring theme throughout the chapter as Moses recounts Israel's unfaithfulness and God's responses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 29:20 | The LORD will never be willing to forgive him. Instead, His anger and jealousy will burn against that man, and every curse written in this book will fall upon him. The LORD will blot out his name from under heaven |
| 2 | Numbers 16:35 | And fire came forth from the LORD and consumed the 250 men who were offering the incense. |
| 3 | Psalm 21:9 | You will place them in a fiery furnace at the time of Your appearing. In His wrath the LORD will engulf them, and the fire will consume them. |
| 4 | Psalm 83:14 | As fire consumes a forest, as a flame sets the mountains ablaze, |
| 5 | Psalm 97:3 | Fire goes before Him and consumes His foes on every side. |
The Treasury of Scripture Knowledge — 31 references, hung on the phrase they belong to
The Key Word — קָדְחָה, ka.de.Chahgenerated
The verb קָדַח (qadach) means 'to kindle' or 'to ignite'. It is a Qal perfect form, indicating a completed action — the fire has already been started. This word emphasizes the initiation of a destructive force, aligning with the context of divine wrath.
In this verse, it conveys that God's anger has not merely been felt; it has actively ignited a fire that signifies His judgment. The choice of this verb underscores the immediacy and intensity of God's response to sin.
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. The BSB has kindled, and so do the KJV and ASV: all three maintain the sense of initiation in קָדְחָה.
Where others part company with the BSB they part company over the translation of תַּחְתִּ֑ית. The KJV, ASV, and others render it as the lowest, while the NETB uses lowest, reflecting a slight difference in emphasis.
Sentence Structuregenerated
The main verb קָדְחָה governs the sentence, indicating that the fire has been kindled. Several phrases expand on this action: a prepositional phrase describing the source of the fire (by My anger), and clauses detailing the fire's effects (it burns to Sheol, consumes the earth, and scorches the mountains).
The structure emphasizes the cause-and-effect relationship between God's anger and the resulting fire, with the order of phrases highlighting the severity of the consequences.
Septuagint Backgroundgenerated
The Septuagint translates אֵשׁ as πῦρ (pur), which also means 'fire.' This choice aligns closely with the Hebrew meaning, maintaining the imagery of divine wrath.
For שְׁאֹל, the Septuagint uses ᾅδου (Hades), which reflects a similar concept of the underworld, showing continuity in the understanding of judgment and the afterlife.
In plain words — the whole versegenerated
Deuteronomy 32:22 describes how God's anger ignites a fire that burns deeply into Sheol, consuming the earth and its produce, and scorching the foundations of the mountains. This verse warns of the severe consequences of turning away from God.
Frequently Asked Questionsgenerated
The fire symbolizes God's anger and judgment against sin, illustrating the destructive consequences of disobedience.
Sheol refers to the underworld or grave, a place where the dead reside, emphasizing the depth of God's judgment.
This verse serves as a warning about the consequences of Israel's unfaithfulness, highlighting God's righteous anger and the inevitable judgment that follows.
Fire is a powerful symbol in the Bible, representing both God's anger and His purifying presence, indicating that judgment is both destructive and transformative.
Reflection Questionsgenerated
- In what ways have I seen God's anger manifest in the world around me?
- How can I better understand the consequences of turning away from God?
- What does it mean for me to recognize God's judgment in my life?
- How can I reflect on the imagery of fire in my spiritual journey?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 32:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor a fire is kindled in mine anger,.... Here begins the account of temporal and corporeal judgments inflicted on the Jews for their disbelief and rejection of the Messiah, their contempt of his
Read John Gill on Deuteronomy 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. A fire is kindled in mine anger.
Read Robert Jamieson on Deuteronomy 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA fire is kindled, i.e. great and grievous judgments shall be inflicted, which oft come under the name of fire, &c. See ,5. Unto the lowest hell, or, unto hell, or the graves beneath. The sense is, it shall not only burn up all the corn and fruits and buildings which appear above ground, but it shall reach to the inwards and depths of the earth, and burn up the very roots and hopes of future increase.
Read Matthew Poole on Deuteronomy 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:22 For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.Ver. 22. For a fire.]
Read John Trapp on Deuteronomy 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) For a fire is kindled in mine anger.—Quoted by Jeremiah (Jeremiah 15:14, and comp. Jeremiah 17:4). The foundations of the mountains.—Rashi says, “Jerusalem, which is founded on the mountains,” as it is said, “Jerusalem, the mountains are about her” (Psalms 125:2).
Read Charles John Ellicott on Deuteronomy 32 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. The lowest hell] שאול תחתית sheol tachtith, the very deepest destruction; a total extermination, so that the earth - their land, and its increase, and all their property, should be seized; and the foundations of their mountains - their strongest fortresses, should be razed to the ground. All this was fulfilled in a most remarkable manner in the last destruction of Jerusalem by the Romans, so that of the fortifications of that city not one stone was left on another. See the notes on Matthew 24:1-51.
Read AdamClarke on Deuteronomy 32 →
CambridgeThe Cambridge Bible for Schools and Colleges22. is kindled] but with the force of flaring up quickly, Jeremiah 15:14; Jeremiah 17:4, Isaiah 50:11; Isaiah 64:2 (1); it is not necessary to render ’aph, anger, by its original meaning nostril. pit] Heb. She’ol, underworld, Psalms 86:13. increase] See Deuteronomy 11:17. And setteth on fire] licks or flames about; only in late writings.
Read Cambridge on Deuteronomy 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. For a fire is kindled in mine anger — A fire blazes up in my face. Comp.
Read Daniel Denison Whedon on Deuteronomy 32 →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
For a fire has been kindled by My anger, and it burns to the depths of Sheol; it consumes the earth and its produce, and scorches the foundations of the mountains.
For a fire is kindled in my anger, that burns to the lowest Sheol, devours the earth with its increase, and sets the foundations of the mountains on fire.
For a fire has been kindled by My anger, and it burns to the depths of Sheol; it consumes the earth and its produce, and scorches the foundations of the mountains.
For a fire has been kindled by my anger, and it burns to lowest Sheol; it consumes the earth and its produce, and ignites the foundations of the mountains.
Tyndale line
For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.
For a fire is kindled in mine anger, And burneth unto the lowest Sheol, And devoureth the earth with its increase, And setteth on fire the foundations of the mountains.
For a fire is kindled in mine anger, And burneth unto the lowest pit, And devoureth the earth with her increase, And setteth on fire the foundations of the mountains.
For a fire is kindled in my anger, and shall burn to the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.
For fire is kindled in my wrath, and shall burne vnto the bottome of hell, and shall consume the earth with her increase, and set on fire the foundations of the mountaines.
Strictly literal
For a fire is kindled in mine anger, And it shall burn into the lowest Sheol, And shall consume the earth and its produce, And set fire to the foundations of the mountains.
For a fire hath been kindled in Mine anger, And it burneth unto Sheol — the lowest, And consumeth earth and its increase, And setteth on fire foundations of mountains.
For a fire has been kindled in My anger, || And it burns to the lowest [part] of Sheol, || And consumes earth and its increase, || And sets on fire [the] foundations of mountains.
For a fire is kindled in my anger, and it burneth unto the lowest deep; and it consumeth the earth with her products, and it setteth on fire the foundations of the mountains.
For a fire is kindled by my anger and is burning to the lowest Sheol; it is devouring the earth and its harvest; it is setting on fire the foundations of the mountains.
From the Latin
A fire is kindled in my wrath, and shall burn even to the lowest hell: and shall devour the earth with her increase, and shall burn the foundations of the mountains.
Simplified
My anger has been set on fire, burning down to the depths of the grave, destroying the earth and all it produces, even setting fire to the foundations of the mountains.
For my wrath is a flaming fire, burning to the deep parts of the underworld, burning up the earth with her increase, and firing the deep roots of the mountains.
Word by word, the decisions they made
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 agrees with the Septuagint in most of the wording, with the Samaritan Pentateuch differing in four words, notably using תוקד (burn) instead of קָדְחָה (kindled). The Dead Sea Scrolls show some variations, with several words supplied by editors due to damage.
כִּי־ אֵשׁ֙ קָדְחָ֣ה בְאַפִּ֔י וַתִּיקַ֖ד עַד־ שְׁא֣וֹל תַּחְתִּ֑ית וַתֹּ֤אכַל אֶ֙רֶץ֙ וִֽיבֻלָ֔הּ וַתְּלַהֵ֖ט מוֹסְדֵ֥י הָרִֽים׃
14 of the 14 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.
כי אשׁ קדחה באפי ותוקד עד שׁאל תחתית תאכל ארץ ויבולה תלחט מוסדי הרים
4 words differ from the Masoretic Text: תוקד (burn), שׁאל (nether world), יבולה (produce), תלחט (devour)
[כי] [אש] [קדחה] באפ׳י [ותיקד] [עד] [שאול] [תחתית] [ותאכל] [ארץ] [ויבל׳ה] [ותלהט] [מוסדי] [הרים]
1 word on the leather — 13 supplied entire by an editor.
[כיא] אש קדחה באפ׳י [ותיקד] [עד] [שאול] [תחתית] [ותאכל] [ארץ] [ויבול׳ה] ותלהט [מוסדי] [הרים]
2 words on the leather — 2 partly restored, 10 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 Deuteronomy 32:22
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
קָדַח (qadach) is a Hebrew verb meaning to kindle or be kindled. It is a primitive root that conveys the action of inflaming or burning. The entries consistently emphasize this core meaning without significant variation.
[קָדַח] vb. be kindled, kindle
base
H6919 [קָדַח] be kindled, kindle
6919 qadach kaw-dakh'
a primitive root to inflame:--burn, kindle.
קָדַח (qa.dach) — to kindle.
1) to kindle, be kindled
1a) (Qal)
1a1) to kindle
1a2) to be kindled
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
יָקַד (ya.qad) is a Hebrew verb meaning to burn or be kindled. It is a primitive root with forms in both the Qal and Hoph'al stems, indicating actions of burning or being set on fire. The entries suggest a focus on physical burning, with a figurative use related to judgment noted in the Brown-Driver-Briggs lexicon.
[יָקַד] vb. be kindled, burn
Qal be kindled, fig. of judgment; so burn
Hoph. be burning, burn
base
H3344 [יָקַד] be kindled, burn
3344 yaqad yaw-kad'
a primitive root; to burn:--(be) burn(-ing), X from the
hearth, kindle.
יָקַד (ya.qad) — to burn.
1) to burn, kindle, be kindled
1a) (Qal) to be kindled
1b) (Hophal) to burn, be burning,
Aramaic equivalent: ye.qad (יְקַד "to burn" H3345)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
N-proper — Noun common · both singular absoluteHNcbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)
תַּחְתִּי (tachtiy) means 'lower' or 'lowest,' referring to positions or places. It can be used as an adjective or a noun, indicating the depths or lower parts, such as a pit or womb. The word is derived from a root meaning 'low' and is noted in various contexts in the Old Testament.
תַּחְתִּי adj. and subst. lower, lowest (places)
base
H8482 תַּחְתִּי lower, lowest (places)
8482 tachtiy takh-tee'
from 8478; lowermost; as noun (feminine plural) the depths
(figuratively, a pit, the womb):--low (parts, -er, -er
parts, - est), nether (part).
see HEBREW for 08478
תַּחְתִּי (tach.ti) — lower.
1) low, lower, lowest
1a) lowest (as adj)
1b) the lower parts (subst)
Adj — AdjHAafsa
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular absoluteHNcfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
יְבוּל (yebul) refers to the produce of the soil, specifically crops or fruit. It is derived from a root that suggests increase or wealth. The term emphasizes agricultural yield and is associated with the bounty of the earth.
יְבוּל n.m. produce of soil
base
H2981 יְבוּל produce of soil
2981 ybuwl yeb-ool'
from 2986; produce, i.e. a crop or (figuratively)
wealth:--fruit, increase.
see HEBREW for 02986
יְבוּל (ye.vul) — crops.
produce, fruit, produce (of the soil)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
לָהַט (lahat) is a Hebrew verb meaning to blaze or kindle. It encompasses actions like burning, scorching, and setting on fire, with forms indicating both a participle and a causative aspect. The entries consistently describe its fiery connotations without notable disagreement.
[לָהַט] vb. blaze up, flame
Qal a flaming fire
Pi. set ablaze
base
H3857 [לָהַט] blaze up, flame
3857 lahat law-hat'
a primitive root; properly, to lick, i.e. (by implication) to
blaze:--burn (up), set on fire, flaming, kindle.
לָהַט (la.hat) — to kindle.
1) to burn, blaze, scorch, kindle, blaze up, flame
1a) (Qal) blazing (participle)
1b)(Piel) to scorch, burn, blaze
Conj | V-Piel-ConsecImperf-3fs — Verb · Piel · sequential imperfect third person feminine singularHc/Vpw3fs
מוֹסָד (mowcad) means 'foundation' and is derived from the root word represented by Strong's H3245. The entries consistently define it as a base or foundation, with no significant disagreement among the lexicons.
[מוֹסָד] n.m. foundation
base
H4144 [מוֹסָד] foundation
4144 mowcad mo-sawd'
from 3245; a foundation:--foundation.
see HEBREW for 03245
מוֹסָד (mo.sad) — foundation.
foundation
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
N-mp — Noun common · masculine plural absoluteHNcmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers
