Isaiah 30:33 — Word Study
WLCכִּֽי־ עָר֤וּךְ מֵֽאֶתְמוּל֙ תָּפְתֶּ֔ה גַּם־ הִ֛יא לַמֶּ֥לֶךְ הוּכָ֖ן הֶעְמִ֣יק הִרְחִ֑ב מְדֻרָתָ֗הּ אֵ֤שׁ וְעֵצִים֙ הַרְבֵּ֔ה נִשְׁמַ֤ת יְהוָה֙ כְּנַ֣חַל גָּפְרִ֔ית בֹּעֲרָ֖ה בָּֽהּ׃ ס
BSAForkîy TophethTophteh△ [a place of burning, Tophet] has longʼethmôwl been preparedʻârak [ordained from old, arranged from former time] ithûwʼ has been made readykûwn■ [established, prepared] for the kingmelek [the King's, a royal person] Its funeral pyremᵉdûwrâh [pile of wood, a heap of fuel] is deepʻâmaq■ [profound, large] and widerâchab■ [enlarged, spacious] with plenty ofrâbâh fireʼêsh [burning, flame] and woodʻêts [trees, wooden planks] The breathnᵉshâmâh [spirit, wind] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] like a torrentnachal [stream, brook] of burning sulfurgophrîyth [brimstone, a highly flammable substance] sets it ablazebâʻar [kindles, burns]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| עָר֤וּךְ | [is] arranged | Verb, Qal, participle (passive) masculine singular |
| מֵֽאֶתְמוּל֙ | from yesterday | Preposition, noun common masculine singular absolute |
| תָּפְתֶּ֔ה | a place of burning | Noun common, both singular absolute |
| גַּם־ | also | Adverb |
| הִ֛יא | it | Pronoun |
| לַמֶּ֥לֶךְ | for the king | Preposition, noun common masculine singular absolute |
| הוּכָ֖ן | it has been prepared | Verb, Hophal, perfect third person masculine singular |
| הֶעְמִ֣יק | someone has made [it] deep | Verb, Hiphil, perfect third person masculine singular |
| הִרְחִ֑ב | someone has made [it] large | Verb, Hiphil, perfect third person masculine singular |
| מְדֻרָתָ֗הּ | wood pile its | Noun common feminine singular construct, suffix |
| אֵ֤שׁ | [is] fire | Noun common, both singular absolute |
| וְעֵצִים֙ | and wood | Conjunction, noun common masculine plural absolute |
| הַרְבֵּ֔ה | much | Verb, Hiphil, infinitive absolute |
| נִשְׁמַ֤ת | [the] breath of | Noun common, feminine singular construct |
| יְהוָה֙ | Yahweh | Noun proper |
| כְּנַ֣חַל | like a torrent of | Preposition, noun common masculine singular construct |
| גָּפְרִ֔ית | sulfur | Noun common, feminine singular absolute |
| בֹּעֲרָ֖ה | [is] about to burn | Verb, Qal, participle (active) feminine singular |
| בָּֽהּ׃ ס | it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For Topheth has long been prepared; it has been made ready for the king. Its funeral pyre is deep and wide, with plenty of fire and wood. The breath of the LORD, like a torrent of burning sulfur, sets it ablaze. |
| KJV | For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it. |
| ASV | For a Topheth is prepared of old; yea, for the king it is made ready; he hath made it deep and large; the pile thereof is fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle it. |
| YLT | For, arranged from former time is Tophet, Even it for the king is prepared, He hath made deep, He hath made large, Its pile [is] fire and much wood, The breath of Jehovah, As a stream of brim stone, is burning in it! |
| WEB | For his burning place has long been ready. Yes, it is prepared for the king. He has made its pyre deep and large with fire and much wood. Yahweh’s breath, like a stream of sulfur, kindles it. |
| BBE | For a place of fire has long been ready; yes, it has been made ready for the king; he has made it deep and wide: it is massed with fire and much wood; the breath of the Lord, like a stream of fire, puts a light to it. |
Where they part company is in the interpretation of תָּפְתֶּה — see How Translations Differ.
The sentence has a main clause followed by several descriptive phrases that elaborate on the nature of Topheth and the judgment it represents.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתׇּפְתֶּה
verbעָרַךְ
The sentence as the grammar sees it Open the tree ›
1 of 20 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 30:33
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 Judgment Against Assyriagenerated
Isaiah 30:33 describes Topheth, a place prepared for judgment, symbolizing the severe consequences for the king and his people. This verse fits within a broader context of divine retribution against Assyria, highlighting God's power and the seriousness of sin. The preceding verses (Isaiah 30:30-32) set the stage for this imagery, emphasizing the LORD's mighty voice and the destructive force of His judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 23:10 | He also desecrated Topheth in the Valley of Ben-hinnom so that no one could sacrifice his son or daughter in the fire to Molech. |
| 2 | Jeremiah 7:31–32 | They have built the high places of Topheth in the Valley of Hinnom so they could burn their sons and daughters in the fire—something I never commanded, nor did it even enter My mind. |
| 3 | Jeremiah 19:6–11 | So behold, the days are coming, declares the LORD, when this place will no longer be called Topheth or the Valley of Ben-hinnom, but the Valley of Slaughter. |
| 4 | Matthew 4:22 | and immediately they left the boat and their father and followed Him. |
| 5 | Matthew 18:8–9 | If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands and two feet and be thrown into the eternal fire. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — תָּפְתֶּ֔ה, ta.fe.Tehgenerated
The noun תָּפְתֶּה (Topheth) refers to a burning-place, specifically associated with the worship of idols and the practices of sacrifice. This term is linked to the valley of Hinnom, a location notorious for its fiery rituals. The word carries connotations of destruction and divine judgment, making it a fitting symbol for the fate awaiting those who oppose God.
In this verse, תָּפְתֶּה serves as a stark reminder of the consequences of sin, emphasizing the prepared nature of this place for the king. It underscores the seriousness of divine judgment and the ultimate fate of those who defy God's commands.
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 הוּכָ֖ן (it has been prepared) governs the sentence, with multiple clauses providing additional information about Topheth. The structure emphasizes the preparation and readiness of this place for judgment, with descriptive phrases detailing its characteristics.
The Hebrew word order places emphasis on the prepared state of Topheth and its attributes, such as depth and width, which are crucial to understanding the severity of the judgment being pronounced.
Septuagint Backgroundgenerated
The Septuagint translates תָּפְתֶּה as ἀπαιτηθήσῃ (apaitēthēsetai), indicating a place of demand or requirement. This choice reflects a broader interpretation of the term, suggesting not only a location but also the idea of accountability for actions taken.
This translation choice may imply a deeper understanding of divine judgment, where the prepared place is not just a physical location but also a representation of the consequences of one's actions.
In plain words — the whole versegenerated
Isaiah 30:33 speaks of Topheth, a place prepared for burning, emphasizing its depth and width, filled with fire and wood. The breath of the LORD ignites it like a torrent of sulfur, symbolizing severe judgment.
Frequently Asked Questionsgenerated
Topheth symbolizes a place of divine judgment and destruction, associated with the consequences of sin and rebellion against God.
This imagery highlights the intensity and severity of God's judgment, illustrating how His breath ignites the prepared place of burning.
The king represents those in authority who oppose God, and the prepared place signifies the ultimate fate awaiting leaders who lead others astray.
This verse is part of a larger narrative in Isaiah that emphasizes God's sovereignty and the consequences of disobedience, serving as a warning to the people.
Reflection Questionsgenerated
- What does the imagery of Topheth teach us about the nature of God's judgment?
- How can we apply the lessons of divine accountability in our own lives?
- In what ways can we recognize and avoid the pitfalls of rebellion against God?
- How does understanding the context of judgment in Isaiah influence our view of God's character?
The early church on this verse — how the Fathers read it
The early commentary by Richard Challoner interprets this passage as referring to hell, drawing connections between Topheth and eternal judgment.
It is the same as Gehenna, and is taken for hell.Early Church Fathers on Isaiah 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 30:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor Tophet is ordained of old,.... The place long ago appointed for the ruin of the Assyrian army, which pitched here: this was a valley near Jerusalem, the valley of the son of Hinnom; so called,
Read John Gill on Isaiah 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
Read Robert Jamieson on Isaiah 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTophet was a place near Jerusalem, in which the idolatrous Israelites used cruelly to offer up their children to Moloch, 33:6; see also 19:6; and it may be put synecdochically for any place of torment or misery; and particularly it is put for hell, as well in the writings of the ancient Jewish doctors as in Holy Scripture, as ,9 23:15 ,44. And so this place may be understood either, 1. Literally, of Tophet in the valley of Hinnom, in which the Assyrian host was either slain by the angel, as Josephus reports, or buried or burnt. For although the Assyrians did not make any great attempt upon Jerusalem, , yet Rabshakeh came very near it with a great army, . Or, 2. Figuratively, of hell. Is…
Read Matthew Poole on Isaiah 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 30:33 For Tophet [is] ordained of old; yea, for the king it is prepared; he hath made [it] deep [and] large: the pile thereof [is] fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.Ver. 33. For Tophet is ordained.] Heb., Tophteh which some derive of Pathah, to entice or seduce, because hell draweth customers; and is called also infernus ab inferendo, from the great resort that is to it. But others fetch the name from toph, a drum, because those idolaters who sacrificed their children to Moloch or Saturn, in the valley of Hinnom, struck up drums to drown the cries of those poor tortured children. Hence it is here used for hell, together with that…
Read John Trapp on Isaiah 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) Tophet is ordained of old.—Literally, the Tophet, or place of burning, with perhaps the secondary sense of “a place of loathing.” Tophet was the name given to the Valley of Hinnom, outside Jerusalem, where, within the memory of living men, Ahaz had made his son to pass through the fire to Moloch (2 Kings 16:3), and where like sacrifices had taken place up to the time of Hezekiah’s accession. “The king” is, of course, the king of Assyria; but the Hebrew, “for the melek,” suggests a sarcastic reference to the god there worshipped, as if it were “for Moloch.” There was to be a great sacrifice of the Melek to the Moloch, who was as a mighty king (the name of the Ammonite god being a…
Read Charles John Ellicott on Isaiah 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. For Tophet is ordained] Tophet is a valley very near to Jerusalem, to the southeast, called also the valley of Hinnom or Gehenna; where the Canaanites, and afterwards the Israelites, sacrificed their children, by making them pass through the fire, that is, by burning them in the fire, to Molech, as some suppose. It is therefore used for a place of punishment by fire; and by our blessed Saviour in the Gospel for hell-fire, as the Jews themselves had applied it. See Chald. on Isaiah 33:14, where מוקדי עלם mokedey olam is rendered "the Gehenna of everlasting fire." Here the place where the Assyrian army was destroyed is called Tophet by a metonymy; for the Assyrian army was destroyed…
Read AdamClarke on Isaiah 30 →CambridgeThe Cambridge Bible for Schools and Colleges33. For Tophet is ordained of old] Render: For a burning-place is already laid out. Tophet is the name of a spot in the valley of the son of Hinnom, south of Jerusalem, where human sacrifices were offered to the god Melek or Molek (2 Kings 23:10; Jeremiah 7:31 f., Isaiah 19:6; Isaiah 19:13). According to Prof. Robertson Smith (Religion of the Semites, p. 377) the word was originally pronounced Tμphath, and, like its equivalents in Aramaic and Arabic, meant simply “fireplace.” This view seems preferable to the common derivation, which explains it as a term of contempt (“spitting” Job 17:6); and it accounts for the generic sense which the word undoubtedly has in this passage (where, however…
Read Cambridge on Isaiah 30 →Albert Barnes1798–1870Barnes' Notes on the BibleFor Tophet - The same idea is conveyed in this verse as in the preceding, but under another form, and with a new illustration.
Read Albert Barnes on Isaiah 30 →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 Topheth has long been prepared; it has been made ready for the king. Its funeral pyre is deep and wide, with plenty of fire and wood. The breath of the LORD, like a torrent of burning sulfur, sets it ablaze.
For his burning place has long been ready. Yes, it is prepared for the king. He has made its pyre deep and large with fire and much wood. Yahweh’s breath, like a stream of sulfur, kindles it.
For Topheth has long been prepared; it has been made ready for the king. Its funeral pyre is deep and wide, with plenty of fire and wood. The breath of the LORD, like a torrent of burning sulfur, sets it ablaze.
For the burial place is already prepared; it has been made deep and wide for the king. The firewood is piled high on it. The Lord’s breath, like a stream flowing with brimstone, will ignite it.
Tyndale line
For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
For a Topheth is prepared of old; yea, for the king it is made ready; he hath made it deep and large; the pile thereof is fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle it.
For a Topheth is prepared of old; yea, for the king it is made ready; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
For Tophet is ordained of old; yes, for the king it is prepared; he hath made it deep and large: the pile of it is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
For Tophet is prepared of olde: it is euen prepared for the King: hee hath made it deepe and large: the burning thereof is fire and much wood: the breath of the Lord, like a riuer of brimstone, doeth kindle it.
Strictly literal
For Topheth is prepared of old; for the king also it is prepared: he hath made it deep and large; its pile is fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle it.
For, arranged from former time is Tophet, Even it for the king is prepared, He hath made deep, He hath made large, Its pile [is] fire and much wood, The breath of Jehovah, As a stream of brim stone, is burning in it!
For Tophet is arranged from former time, || Even it is prepared for the king, || He has made deep, || He has made large, || Its pile [is] fire and much wood, || The breath of YHWH, || As a stream of brimstone, is burning in it!
For already of old is Topheth made ready; also this is prepared for the king—deep and wide; its pile hath fire and wood in plenty, the breath of the Lord, like a stream of sulfur, will kindle it into a flame.
For a place of burning was prepared long ago. Indeed, it is prepared for the king, and God has made it deep and wide. The pile is ready with a fire and much wood. The breath of Yahweh, like a stream of brimstone, will set it on fire.
From the Latin
For Topheth is prepared from yesterday, prepared by the king, deep, and wide. The nourishment thereof is fire and much wood: the breath of the Lord as a torrent of brimstone kindling it.
Simplified
The place of burning has been prepared a long time ago, ready for the king. Its funeral pyre is deep and wide, and has plenty of fire and wood. The breath of the Lord, like a flood of burning sulfur, sets it on fire.
For a place of fire has long been ready; yes, it has been made ready for the king; he has made it deep and wide: it is massed with fire and much wood; the breath of the Lord, like a stream of fire, puts a light to it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls agree closely, with the scrolls preserving 21 words that match the MT. Both texts emphasize the prepared nature of Topheth and its association with divine judgment, highlighting the consistency of this message across ancient witnesses.
כִּֽי־ עָר֤וּךְ מֵֽאֶתְמוּל֙ תָּפְתֶּ֔ה גַּם־ הִ֛יא לַמֶּ֥לֶךְ הוּכָ֖ן הֶעְמִ֣יק הִרְחִ֑ב מְדֻרָתָ֗הּ אֵ֤שׁ וְעֵצִים֙ הַרְבֵּ֔ה נִשְׁמַ֤ת יְהוָה֙ כְּנַ֣חַל גָּפְרִ֔ית בֹּעֲרָ֖ה בָּֽהּ׃ ס
14 of the 20 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 ערוך מאתמול תפתח גמ היה למלך יוכן הכיני והעמיקי הרחיבי מדורת׳ה אש ועצים הרבה נשמת יהוה כנחל גפרית בערה ב׳ה
21 words on the leather.
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 Isaiah 30:33
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…
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
תְּמוֹל (temol) refers to the concept of 'yesterday' and extends to meanings like 'recently' and 'formerly.' It is derived from roots that imply time in the past. The term is used in various contexts to denote previous times, with entries highlighting its use as an adverb and its figurative applications.
תְּמוֹל (תְּמֹל) 23, אֶתְמוֹל 5, אִתְמוֹל, אֶתְמוּל subst., used sts. as adv.acc., yesterday, fig. recently, formerly
base
H865 תְּמוֹל (תְּמֹל), אֶתְמוֹל, אִתְמוֹל, אֶתְמוּל yesterday, fig. recently, formerly
865 'ethmowl eth-mole'
or tithmowl {ith-mole'}; or methmuwl {eth- mool'}; probably
from 853 or 854 and 4136; heretofore; definitely
yesterday:--+ before (that) time, + heretofore, of late
(old), + times past, yester(day).
see HEBREW for 0853
see HEBREW for 0854
see HEBREW for 04136
אֶתְמוֹל (et.mol) — previously.
1) yesterday, recently, formerly
1a) yesterday
1b) formerly (fig.)
1c) from yesterday, already (in phrase)
2) (TWOT +) before, before that time, before the time, heretofore, of late, of old, these days, time(s) past
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
תׇּפְתֶּה (Tophteh) refers to a location associated with burning, specifically a place of cremation. It is linked to the valley of the son of Hinnom, south of Jerusalem, and is often identified with the term Tophet. The entries suggest it is derived from a related term, תֹּ֫פֶת (Topheth), which also means 'place of fire'.
תׇּפְתֶּה n.pr.loc. as a place of burning Is 30:33
ref
H8613 תׇּפְתֶּה as a place of burning
8613 Tophteh tof-teh'
probably a form of 8612; Tophteh, a place of
cremation:--Tophet.
see HEBREW for 08612
תׇּפְתֶּה (toph.teh) — burning-place.
Tophet = "place of fire"
a place in the southeast end of the valley of the son of Hinnom south of Jerusalem
Another spelling of to.phet (תֹּ֫פֶת "Topheth" H8612)
N-proper — Noun common · both singular absoluteHNcbsa
→ As a punishment
→ See PUNISHMENT
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-Hophal-Perf-3ms — Verb · Hophal · perfect third person masculine singularHVHp3ms
עָמֹק (amaq) means 'to be deep' or 'to make deep,' with applications in both literal and figurative contexts. It is a primitive root that conveys depth or profundity. The word appears in various forms, including Qal and Hiphil, indicating both a state of being deep and the action of making something deep, as noted in Psalm 92:6.
[עָמֹק] vb. be deep
Qal ψ 92:6
Hiph. make deep
base
H6009 [עָמֹק] be deep
6009 `amaq aw-mak'
a primitive root; to be (causatively, make) deep (literally
or figuratively):--(be, have, make, seek) deep(-ly), depth,
be profound.
עָמֹק (a.maq) — be deep.
1) to be deep, be profound, make deep
1a) (Qal) to be deep
1b) (Hiphil) to make deep, make profound
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
רָחַב (rachab) is a Hebrew verb meaning to be or grow wide or large. It encompasses various forms, including being widened or enlarged (Qal), describing broad or roomy pastures (Niphal), and the act of making something large or enlarging it (Hiphil). The entries collectively emphasize both literal and figurative uses of the term.
רָחַב [? also רָחֹב] vb. be or grow, wide, large
Qal be widened, enlarged
Niph. broad, roomy, pasture.
Hiph.
make large
enlarge
base
H7337 רָחַב [? also רָחֹב] be or grow, wide, large
7337 rachab raw-khab'
a primitive root; to broaden (intransitive or transitive,
literal or figurative):--be an en-(make) large(-ing), make
room, make (open) wide.
רָחַב (ra.chav) — to enlarge.
1) to be or grow wide, be or grow large
1a) (Qal) to be widened, be enlarged
1b) (Niphal) broad or roomy pasture (participle)
1c) (Hiphil)
1c1) to make large
1c2) to enlarge
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
מְדוּרָה (mduwrah) refers to a pile of wood or fuel, often used in the context of a pyre. It is derived from the root meaning accumulation. The entries consistently describe it as a pile for fire, with no significant disagreement among the lexicons.
מְדוּרָה n.f. pile (of wood, etc.) = pyre
base
H4071 מְדוּרָה pile (of wood, etc.) = pyre
4071 mduwrah med-oo-raw'
or mdurah {med-oo-raw'}; from 1752 in the sense of
accumulation; a pile of fuel:--pile (for fire).
see HEBREW for 01752
מְדוּרָה (me.du.rah) — pile.
pile (of fuel), pyre, pile (of wood)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
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…
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
wood.
See BOTANY; FOREST; TREES.
Wood
See FOREST.
[FOREST]
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
נְשָׁמָה (nshamah) means 'breath' and encompasses various forms of breath, including that of God and man, as well as the spirit or soul. It is derived from the root meaning 'to puff' or 'wind' and can refer to both divine inspiration and the vital breath of living beings. The Aramaic equivalent is נִשְׁמָא (nish.ma).
נְשָׁמָה n.f. breath
base
H5397 נְשָׁמָה breath
5397 nshamah nesh-aw-maw'
from 5395; a puff, i.e. wind, angry or vital breath, divine
inspiration, intellect. or (concretely) an animal:--blast,
(that) breath(-eth), inspiration, soul, spirit.
see HEBREW for 05395
נְשָׁמָה (ne.sha.mah) — breath.
1) breath, spirit
1a) breath (of God)
1b) breath (of man)
1c) every breathing thing
1d) spirit (of man)
Aramaic equivalent: nish.ma (נִשְׁמָא "breath" H5396)
N-fs — Noun common · feminine singular constructHNcfsc
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…
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
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
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
The Hebrew word בָּעַר (ba'ar) has two primary meanings: to burn or consume, and to be brutish or stupid. It encompasses actions related to fire, such as kindling and burning, as well as figurative uses like consuming guilt. Additionally, it can denote a state of dullness or lack of receptiveness. The lexicons provide various nuances, particularly in how the burning aspect can relate to wrath or destruction.
[בָּעַר] vb. burn, consume
Qal burn
Pi.
kindle
burn
fig. consume, utterly remove
Pu. burn (i.e. be supplied with fire), of fire-jar
Hiph.
kindle
burn up
base
[בָּעַר] vb. denom. be brutish
Qal be stupid, dull-hearted, unreceptive
Niph. brutish, stupid
Pi. feed, graze
Hiph. cause to be grazed over
base
H1197a [בָּעַר] burn, consume .burn
. . kindle
. burn
. fig. consume, utterly remove
. burn (i.e. be supplied with fire), of fire-jar
. . kindle
. burn up
H1197b [בָּעַר] vb. denom. be brutish .be stupid, dull-hearted, unreceptive
. brutish, stupid
. feed, graze
. cause to be grazed over
1197 ba`ar baw-ar'
a primitive root; to kindle, i.e. consume (by fire or by
eating); also (as denominative from 1198) to be(-come)
brutish:--be brutish, bring (put, take) away, burn, (cause to)
eat (up), feed, heat, kindle, set ((on fire)), waste.
see HEBREW for 01198
בָּעַר (ba.ar) — to burn: burn.
: burn/ignite
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
1b2) to consume, remove (of guilt) (fig.)
1c) (Hiphil)
1c1) to kindle
1c2) to burn up
1c3) to consume (destroy)
1d) (Pual) to burn
בָּעַר (ba.ar) — be brutish.
v denom
1) to be stupid, brutish, barbarous
1a) (Qal) to be stupid, dull-hearted, unreceptive
1b) (Niphal) to be stupid, dull-hearted
1c) (Piel) to feed, graze
1d) (Hiphil) to cause to be grazed over
בָּעַר (ba.ar) — to burn: destroy.
: destroy
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs