Genesis 19:24 — Word Study
WLCוַֽיהוָ֗ה הִמְטִ֧יר עַל־ סְדֹ֛ם וְעַל־ עֲמֹרָ֖ה גָּפְרִ֣ית וָאֵ֑שׁ מֵאֵ֥ת יְהוָ֖ה מִן־ הַשָּׁמָֽיִם׃
BSA◂Then the LORDYᵉhôvâh [Yehovah, The covenant Name of God] rained downmâṭar■ [sent pouring, caused to fall] sulfurgophrîyth [brimstone, a highly flammable substance] and fireʼêsh [burning, flame] onʻal SodomÇᵉdôm [a city known for its wickedness] and GomorrahʻĂmôrâh [a city ultimately destroyed by God] fromʼêth ◂the LORDYᵉhôvâh [the supreme God, ruler of the heavens] out ofmin the heavensshâmayim [the visible universe, the abode of God]
| Greek | English | Parsing |
|---|---|---|
| וַֽיהוָ֗ה | and Yahweh | Conjunction, noun proper |
| הִמְטִ֧יר | he caused to rain | Verb, Hiphil, perfect third person masculine singular |
| עַל־ | on | Preposition |
| סְדֹ֛ם | Sodom | Noun proper |
| וְעַל־ | and on | Conjunction, preposition |
| עֲמֹרָ֖ה | Gomorrah | Noun proper |
| גָּפְרִ֣ית | sulfur | Noun common, feminine singular absolute |
| וָאֵ֑שׁ | and fire | Conjunction, noun common both singular absolute |
| מֵאֵ֥ת | from with | Preposition, preposition |
| יְהוָ֖ה | Yahweh | Noun proper |
| מִן־ | from | Preposition |
| הַשָּׁמָֽיִם׃ | the heavens | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the LORD rained down sulfur and fire on Sodom and Gomorrah—from the LORD out of the heavens. |
| KJV | Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; |
| ASV | Then Jehovah rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven; |
| YLT | and Jehovah hath rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah, from the heavens; |
| WEB | Then Yahweh rained on Sodom and on Gomorrah sulfur and fire from Yahweh out of the sky. |
| BBE | Then the Lord sent fire and flaming smoke raining down from heaven on Sodom and Gomorrah. |
Where they part company is גָּפְרִ֣ית — see How Translations Differ.
The main verb is followed by phrases that clarify the action's target and source, emphasizing the divine nature of the judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbמָטַר
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 — Genesis 19:24
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 Destruction of Sodom and Gomorrahgenerated
Genesis 19:24 describes the moment when the LORD executed judgment on Sodom and Gomorrah, two cities notorious for their wickedness. This event serves as a powerful reminder of divine justice and the consequences of sin, as the cities were destroyed by fire and brimstone from the heavens, illustrating God's authority over creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 29:23 | All its soil will be a burning waste of sulfur and salt, unsown and unproductive, with no plant growing on it, just like the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His fierce anger. |
| 2 | Job 18:15 | Fire resides in his tent; burning sulfur rains down on his dwelling. |
| 3 | Psalm 11:6 | On the wicked He will rain down fiery coals and sulfur; a scorching wind will be their portion. |
| 4 | Isaiah 1:9 | Unless the LORD of Hosts had left us a few survivors, we would have become like Sodom, we would have resembled Gomorrah. |
| 5 | Isaiah 13:19 | And Babylon, the jewel of the kingdoms, the glory of the pride of the Chaldeans, will be overthrown by God like Sodom and Gomorrah. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) signifies the self-existent or eternal nature of God, often translated as 'the LORD'. This name is deeply rooted in the Jewish faith and is associated with God's covenant with His people, indicating His unchanging character and faithfulness.
In this verse, יְהוָה is the subject who acts, emphasizing God's direct involvement in the events of judgment. The use of this name highlights the seriousness of the divine action taken against Sodom and Gomorrah.
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 of the verse is הִמְטִ֧יר (he caused to rain), which governs the entire clause. The structure includes prepositional phrases that specify the action's target and origin, emphasizing the divine nature of the judgment.
The sentence begins with the subject יְהוָה (Yahweh), followed by the verb, and then details the action taken upon Sodom and Gomorrah, illustrating the direct intervention of God in human affairs.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (kurios), meaning 'Lord', which reflects the authority and divinity of God. This choice aligns with the Hebrew understanding of God's sovereign role in executing judgment.
The verb הִמְטִ֧יר is rendered as ἔβρεχεν (ebrechēn), meaning 'he rained', which captures the essence of the action described in the Hebrew text.
In plain words — the whole versegenerated
Genesis 19:24 tells us that the LORD rained down sulfur and fire on Sodom and Gomorrah. This act was a judgment against the wickedness of these cities, showing God's power and authority over the earth.
Frequently Asked Questionsgenerated
It represents God's judgment against sin and the consequences of wickedness.
These elements symbolize purification and judgment, demonstrating the severity of God's response to the cities' immorality.
It serves as a warning about the seriousness of sin and the reality of divine judgment.
It shows that God is just and will hold individuals and nations accountable for their actions.
Reflection Questionsgenerated
- What does this passage teach us about God's judgment?
- How can we apply the lessons from Sodom and Gomorrah to our lives today?
- In what ways do we see God's justice in the world around us?
- How can we ensure we are living in a way that aligns with God's will?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 19:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the Lord rained upon Sodom, and upon Gomorrah, brimstone and fire from the Lord out of heaven.
Read John Gill on Genesis 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire.
Read Robert Jamieson on Genesis 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd the neighbouring cities, Admah and Zeboim, as appears from . Brimstone is added to the fire, either to convey and carry down the fire, which in itself is light and apt to ascend; or to increase it, ; or to represent the noisomeness of their lusts. From the Lord, i.e. from himself; the noun put for the pronoun, as . But here it is emphatically so expressed, either, 1. To signify that it proceeded not from natural causes, but from the immediate hand of God. Or, 2. To note the plurality of persons in the Godhead, God the Son, who now appeared upon the earth, rained from God his Father in heaven, both concurring in this act, as indeed all outward actions are common to all the persons of the…
Read Matthew Poole on Genesis 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 19:24 Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;Ver. 24. Then the Lord rained, &c.] Lot was no sooner taken out of Sodom, but Sodom was soon taken out of the world. The wicked are reprieved for the sake of the godly, and, but for them would suddenly be ruined. Rained upon Sodom, &c.] Rained, not sprinkled; and not fire only, but brimstone and fire for increase of torment, and for a hell above ground, and aforehand. Hot fire they had for their burning lusts; and stinking brimstone for their stinking brutishness. Charles II, king of Navarre, was much given to sensual pleasures, which so wasted his spirits, that in his old age, he…
Read John Trapp on Genesis 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) The Lord (Jehovah) rained . . . from the Lord (from Jehovah).—Many commentators, following the Council of Sirmium, see in this repetition of the name of Jehovah an indication of the Holy Trinity, as though God the Son rained down fire from God the Father. More correctly Calvin takes it as an emphatic reiteration of its being Jehovah’s act. Jehovah had mysteriously manifested Himself upon earth by the visit of the three angels to Abraham, but His activity on earth is one with His willing in heaven. Brimstone and fire.—Though God used natural agencies in the destruction of the Ciccar cities, yet what was in itself a catastrophe of nature became miraculous by the circumstances which…
Read Charles John Ellicott on Genesis 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. The Lord rained - brimstone and fire from the Lord] As all judgment is committed to the Son of God, many of the primitive fathers and several modern divines have supposed that the words ויהוה vaihovah and מאת יהוה meeth Yehovah imply, Jehovah the Son raining brimstone and fire from Jehovah the Father; and that this place affords no mean proof of the proper Divinity of our blessed Redeemer. It may be so; but though the point is sufficiently established elsewhere, it does not appear to me to be plainly indicated here. And it is always better on a subject of this kind not to have recourse to proofs which require proofs to confirm them. It must however be granted that two persons…
Read AdamClarke on Genesis 19 →CambridgeThe Cambridge Bible for Schools and Colleges24–29. The Destruction of Sodom and Gomorrah, &c. 24. Then the Lord, &c.] The destruction of the cities of the Plain is an event to which frequent allusion is made in Holy Scripture. The impressive features of the Dead Sea must have continually lent force to the terrible tradition of an overthrow in times of remote antiquity. The barrenness of the soil, the absence of life in the water, the deposits of salt, of bitumen, and of sulphur, helped to connect a region, which was within sight of Jerusalem, with the thought of a judicial visitation by Jehovah, more terrible in character, if less in magnitude, than the Deluge itself. For the prophetic use of this catastrophe, see especially…
Read Cambridge on Genesis 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. The Lord rained… from the Lord — The divine names here used are JEHOVAH. Jehovah sent rain, or caused it to rain, (äîùׂ ?éø,) from Jehovah out of the heavens.
Read Daniel Denison Whedon on Genesis 19 →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
Then the LORD rained down sulfur and fire on Sodom and Gomorrah—from the LORD out of the heavens.
Then Yahweh rained on Sodom and on Gomorrah sulfur and fire from Yahweh out of the sky.
Then the LORD rained down sulfur and fire on Sodom and Gomorrah—from the LORD out of the heavens.
Then the Lord rained down sulfur and fire on Sodom and Gomorrah. It was sent down from the sky by the Lord.
Tyndale line
Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
Then Jehovah rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven;
Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
Then the Lord rained vpon Sodom and vpon Gomorah brimstone, and fire from the Lord out of heauen,
Strictly literal
And Jehovah rained on Sodom and Gomorrah brimstone and fire from Jehovah out of heaven,
and Jehovah hath rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah, from the heavens;
and YHWH has rained on Sodom and on Gomorrah brimstone and fire from YHWH, from the heavens;
And the Lord rained upon Sodom and upon Gomorrah brimstone and fire, from the Lord, out of heaven;
Then Yahweh rained down upon Sodom and Gomorrah sulfur and fire from Yahweh out of the sky.
From the Latin
And the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven.
Simplified
Then the Lord rained down fire and burning sulfur from the sky on Sodom and Gomorrah.
Then the Lord sent fire and flaming smoke raining down from heaven on Sodom and Gomorrah.
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 states that the LORD rained down sulfur and fire on Sodom and Gomorrah from the LORD out of the heavens. The Septuagint agrees with the Masoretic Text in meaning, as all 12 words correspond, although its word order and articles differ. The Samaritan Pentateuch also agrees with the Masoretic Text word for word in this verse, confirming the consistency across these ancient witnesses.
וַֽיהוָ֗ה הִמְטִ֧יר עַל־ סְדֹ֛ם וְעַל־ עֲמֹרָ֖ה גָּפְרִ֣ית וָאֵ֑שׁ מֵאֵ֥ת יְהוָ֖ה מִן־ הַשָּׁמָֽיִם׃
12 of the 12 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.
ויהוה המטיר על סדם ועל עמרה גפרית ואשׁ מאת יהוה מן השׁמים
Agrees with the Masoretic Text here, word for word.
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 Genesis 19:24
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Conj | N-proper — Conjunction · noun properHC/Npt
מָטַר (matar) is a Hebrew verb meaning 'to rain.' It can refer to the act of raining or being rained upon, with specific forms indicating whether the subject is causing rain to fall or simply receiving it. The entries highlight its use in both the Niphal and Hiphil stems, covering various aspects of rain.
[מָטַר] vb. denom. [rain]
Niph. be rained upon
Hiph. send rain, rain
base
H4305 מָטַר vb. denom. [rain] . be rained upon
. send rain, rain
4305 matar maw-tar'
a primitive root; to rain:--(cause to) rain (upon).
מָטַר (ma.tar) — to rain.
1) to rain
1a) (Niphal) to be rained on or upon
1b) (Hiphil)
1b1) to rain, send rain
1b2) to rain hail, send hail
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):
1. Water-Supply in Egypt and Palestine:
In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (De 11:11). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.
2. Importance of Rain in Season:
Rain
There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the “latter rain” (Prov. 16:15). (3.) Geshem, the winter rain, “the rains.” The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The “early” or “former” rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp.
In the Bible "early rain" signifies the rain of the autumn, (11:14) and "latter rain" the rain of spring. (Proverbs 16:1,5) For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, "any particular periods of rain or succession of showers…
In Scripture the "early" and the "latter" rain of Palestine is spoken of, De 11:14 Ho 6:3. The former falls in the latter part of October, the seed-time of Palestine; and the weather then continues variable, with more or less rain the whole winter, until after the latter or spring rain in April. Afterwards, the weather becomes serene, and the crops ripen. The wheat harvest takes place in May; by the middle of August, the fruits are gathered in; and from that time to the coming of the first or October rains, prevail the scorching heats and droughts of summer. Nothing can more expressively represent spiritual blessings than copious showers of rain after this trying season is past, De 32:2
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
סְדֹם (sedom) refers to Sodom, a significant Canaanite city often mentioned alongside Gomorrah. The name is linked to the idea of burning, possibly due to its volcanic or bituminous landscape. It is located near the Dead Sea and is known for its destruction by divine judgment.
סְדֹם 39 n.pr.loc. Sodom, important Canaanitish name (usu.) with Gomorrah
base
H5467 סְדֹם Sodom, important Canaanitish name (usu.) with Gomorrah
5467 Cdom sed-ome'
from an unused root meaning to scorch; burnt (i.e. volcanic
or bituminous) district; Sedom, a place near the Dead Sea:--
Sodom.
סְדֹם (se.dom) — Sodom.
Sodom = "burning"
a Canaanite city, usually paired with Gomorrah, located in the area of the Dead Sea and the Jordan river; both cities destroyed by God in judgment
Also named: Sodoma (Σόδομα "Sodom" G4670)
N-proper — Noun properHNpl
sod'-um (cedhom; Sodoma) One of the 5 CITIES OF THE PLAIN (which see), destroyed by fire from heaven in the time of Abraham and Lot (Ge 19:24). The wickedness of the city became proverbial. The sin of sodomy was an offense against nature frequently connected with idolatrous practices (see Rawlinson, History of Phoenicia). See SODOMITE. The fate of Sodom and Gomorrah is used as a warning to those who reject the gospel (Mt 10:15; 11:24; 2Pe 2:6; Jude 1:7). The word is used in a typical sense in Re 11:8. Sodom was probably located in plain South of the Dead Sea, now covered with water. The name is still preserved in Jebel…
Sodom
Burning; the walled, a city in the vale of Siddim (Gen. 13:10; 14:1-16). The wickedness of its inhabitants brought down upon it fire from heaven, by which it was destroyed (18:16-33; 19:1-29; Deut. 23:17). This city and its awful destruction are frequently alluded to in Scripture (Deut. 29:23; 32:32; Isa. 1:9, 10; 3:9; 13:19; Jer. 23:14; Ezek. 16:46-56; Zeph. 2:9; Matt. 10:15; Rom. 9:29;
(burning), one of the most ancient cities of Syria. It is commonly mentioned in connection with Gomorrah, but also with Admah and Zeboim, and on one occasion -- (Genesis 14:1) ... --with Bela or Zoar. Sodom was evidently the chief town in the settlement. The four are first named in the ethnological records of (Genesis 10:19) as belonging to the Canaanites. The next mention of the name of Sodom, (Genesis 13:10-13) gives more certain indication of the position of the city. Abram and Lot are standing together between Bethel and Ai, ver. 3, taking a survey of the land around and below them. Eastward of them, and absolutely at their feet, lay the "circle of Jordan." The whole circle was one great oasis --"a garden of Jehovah."…
One of the cities of the plain, and for some time the dwellingplace of Lot, Ge 13:10-13 14:12. Its crimes and vices were so enormous, that God destroyed it by fire from heaven, with three neighboring cities, Gomorrah, Zeboim, and Admah, which were as wicked as itself, Ge 19:1-20. The plain of Siddim in which they stood was pleasant and fruitful, like an earthy paradise; but it was first burned, and afterwards mostly overflowed by the waters of the Dead Sea or Lake of Sodom. See JORDAN, and SEA 3.
The prophets, in denouncing woes upon other countries, mention the destruction of Sodom and Gomorrah, and intimate that these places shall be desert and dried up and uninhabited, Jer 49:18 50:40; that they shall be covered with briers…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HC/R — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עֲמֹרָה (Amorah) refers to Gomorrah, a city known for its wickedness and destruction by divine judgment. The term is derived from a root meaning 'a (ruined) heap.' It is often associated with Sodom, and both cities are noted for their sinful nature in biblical texts.
עֲמֹרָה 19 n.pr.loc. Gomorrah
base
H6017 עֲמֹרָה Gomorrah
6017 `Amorah am-o-raw'
from 6014; a (ruined) heap; Amorah, a place in
Palestine:--Gomorrah.
see HEBREW for 06014
עֲמֹרָה (a.mo.rah) — Gomorrah.
Gomorrah = "submersion"
the twin-city in evil with Sodom, both destroyed in judgment by God with fire from heaven
Also named: Gomorra (Γόμορρα "Gomorrah" G1116)
N-proper — Noun properHNpl
go-mor'-a (`amorah; Septuagint and New Testament Gomorra, or Gomorra; Arabic Ghamara, "to overwhelm with water"): One of the CITIES OF THE PLAIN (which see) destroyed by fire from heaven in the time of Abraham and Lot (Ge 19:23-29). It was located probably in the plain South of the Dead Sea, now covered with water. See ARABAH; CITIES OF THE PLAIN; DEAD SEA. De Saulcy, however, with others who place the Cities of the Plain at the North end of the Dead Sea, fixes upon Khumran (or Gumran), marked on the Survey Map of Palestine North of Ras Feshkeh, where there are ruins about a mile from the Dead Sea. But there is nothing to support this view except the faint resemblance of the name and the inconclusive arguments placing the Cities of the Plain at that end of the sea.
George Frederick Wright
Gomorrah
Submersion, one of the five cities of the plain of Siddim (q.v.) which were destroyed by fire (Gen. 10:19; 13:10; 19:24, 28). These cities probably stood close together, and were near the northern extremity of what is now the Dead Sea. This city is always mentioned next after Sodom, both of which were types of impiety and wickedness (Gen. 18:20; Rom. 9:29). Their destruction is mentioned as an “ensample unto those that after should live ungodly” (2 Pet. 2:6; Jude 1:4-7). Their wickedness became proverbial (Deut. 32:32;
(submersion), one of the five "cities of the plain" or "vale of Siddim" that under the irrespective kings joined battle there with Chedorlaomer (Genesis 14:2-8) and his allies by whom they were discomfited till Abraham came to the rescue. Four out of the five were afterwards destroyed by the Lord with fire from heaven. (Genesis 19:23-29) One of them only, Zoar (or Bela; which was its original name), was spared at the request of Lot, in order that he might take refuge there. The geographical position of these cities is discussed under SODOM.
One of the cities in the fruitful vale of Siddim, near the southern part of the ancient Dead Sea, miraculously blasted by God. See SODOM.
גָּפְרִית (gophriyth) refers to brimstone, commonly associated with judgment and the breath of Jehovah in a figurative sense. It is likely derived from a word meaning cypress-resin, emphasizing its flammable nature. The entries consistently define it as brimstone without significant disagreement.
גָּפְרִית n.f. brimstone
base
H1614 גָּפְרִית brimstone
1614 gophriyth gof-reeth'
probably feminine of 1613; properly, cypress- resin; by
analogy, sulphur (as equally inflammable):--brimstone.
see HEBREW for 01613
גׇּפְרִית (goph.rit) — brimstone.
1) brimstone
1a) of judgment (fig.)
1b) of Jehovah's breath (fig.)
N-fs — Noun common · feminine singular absoluteHNcfsa
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)
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
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…
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Prep — Preposition · prepositionHR/R
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.