Joel 2:30 — Word Study
WLCוְנָֽתַתִּי֙ מֽוֹפְתִ֔ים בַּשָּׁמַ֖יִם וּבָאָ֑רֶץ דָּ֣ם וָאֵ֔שׁ וְתִֽימֲר֖וֹת עָשָֽׁן׃
BSAand I will putve.na.ta.Ti■ wondersmof.Tim in the heavensba.sha.Ma.yim and on the earthu.va.'A.retz blooddam and fireva.'Esh and columns ofve.ti.ma.Rot smoke'a.Shan
| Greek | English | Parsing |
|---|---|---|
| וְנָֽתַתִּי֙ | and I will put | Verb, Qal, sequential perfect first person common singular |
| מֽוֹפְתִ֔ים | wonders | Noun common, masculine plural absolute |
| בַּשָּׁמַ֖יִם | in the heavens | Preposition, noun common masculine plural absolute |
| וּבָאָ֑רֶץ | and on the earth | Conjunction, preposition, noun common feminine singular absolute |
| דָּ֣ם | blood | Noun common, masculine singular absolute |
| וָאֵ֔שׁ | and fire | Conjunction, noun common both singular absolute |
| וְתִֽימֲר֖וֹת | and columns of | Conjunction, noun common feminine plural construct |
| עָשָֽׁן׃ | smoke | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will show wonders in the heavens and on the earth, blood and fire and columns of smoke. |
| KJV | And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. |
| ASV | And I will show wonders in the heavens and in the earth: blood, and fire, and pillars of smoke. |
| YLT | And I have given wonders in the heavens, and in the earth, Blood and fire, and columns of smoke. |
| WEB | I will show wonders in the heavens and in the earth: blood, fire, and pillars of smoke. |
| BBE | And I will let wonders be seen in the heavens and on the earth, blood and fire and pillars of smoke. |
The translations agree on the key terms and themes presented in this verse.
The main clause is followed by two prepositional phrases indicating where the wonders will occur, and a noun phrase listing the specific signs.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH5414
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 — Joel 2:30
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 Prophecy of Joelgenerated
Joel 2:30 speaks of a time when God will display His power through signs and wonders. This verse is part of a larger prophecy concerning the outpouring of God's Spirit and the signs that will accompany the coming of the Day of the Lord. It emphasizes God's sovereignty over creation and His ability to intervene in the world.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 24:29 | Immediately after the tribulation of those days: ‘The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the powers of the heavens will be shaken. ’ |
| 2 | Mark 13:24 | But in those days, after that tribulation: ‘The sun will be darkened, and the moon will not give its light; |
| 3 | Luke 21:11–25 | There will be great earthquakes, famines, and pestilences in various places, along with fearful sights and great signs from heaven. |
| 4 | Acts 2:19–20 | I will show wonders in the heavens above and signs on the earth below, blood and fire and billows of smoke. |
| 5 | Revelation 6:12–17 | And when I saw the Lamb open the sixth seal, there was a great earthquake, and the sun became black like sackcloth of goat hair, and the whole moon turned blood red, |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מוֹפְתִ֔ים, mof.Timgenerated
The word מוֹפְתִ֔ים (mof.Tim) is a masculine plural noun meaning 'wonders' or 'miracles.' It signifies extraordinary events that demonstrate God's power and presence. The root of the word suggests a display that evokes awe and signifies divine intervention.
In this verse, it indicates the miraculous signs God will perform in the heavens and on the earth, highlighting His authority and the significance of these events in the eschatological context.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with all versions acknowledging the occurrence of 'wonders' in the heavens and on the earth.
Sentence Structuregenerated
The verse is structured around the finite verb וְנָֽתַתִּי֙ (ve.na.ta.Ti), meaning 'and I will put.' This verb governs the noun phrase מֽוֹפְתִ֔ים (mof.Tim), which functions as the object of the action, indicating what God will put forth.
The sentence also includes prepositional phrases that describe the locations of the wonders: בַּשָּׁמַ֖יִם (ba.sha.Ma.yim) and וּבָאָ֑רֶץ (u.va.'A.retz), emphasizing the scope of God's miraculous signs.
In plain words — the whole versegenerated
Joel 2:30 tells us that God will show wonders in the heavens and on the earth, including blood, fire, and columns of smoke. This verse emphasizes God's power and the signs that will accompany His actions on the Day of the Lord.
Frequently Asked Questionsgenerated
The wonders refer to miraculous signs that God will perform, which may include dramatic changes in nature and other extraordinary events.
Blood often symbolizes life and sacrifice, fire represents God's presence and judgment, and smoke can signify God's glory or anger. Together, they depict the intensity of God's actions during the Day of the Lord.
This verse is quoted in the New Testament in Acts 2, where Peter refers to it during his sermon at Pentecost, indicating the fulfillment of God's promise to pour out His Spirit.
The 'Day of the Lord' refers to a future time when God will intervene in human history, bringing judgment and restoration, often associated with the end times.
Reflection Questionsgenerated
- What signs do I see in the world today that might reflect God's power?
- How can I be more aware of God's presence in my life as He shows wonders?
- In what ways can I prepare for the coming Day of the Lord?
- How does understanding God's miraculous signs deepen my faith?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the signs of the end times and God's power in creation.
For just as man is said to perish, according to the text, “The just perishes, and no one takes it to heart,” and this is said, though the resurrection is expected, so we look for a resurrection of the heavens.Early Church Fathers on Joel 2 →
The Lord has already foretold that the signs of the dissolution of the universe will appear in the sun and moon and stars: “the sun shall be turned to blood,Early Church Fathers on Joel 2 →
True is the word of Scripture that says, “I will turn the sun into darkness and the moon into blood.” It demonstrates that he is the Lord of the luminaries and of their lightening and darkening.Early Church Fathers on Joel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joel 2:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will show wonders in the heavens and in the earth,.... This, and what follow, refer to the prodigies seen in the air, and done in the earth, a little before the destruction of Jerusalem (r);
Read John Gill on Joel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. As Messiah's manifestation is full of joy to believers, so it has an aspect of wrath to unbelievers, which is represented here.
Read Robert Jamieson on Joel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd I will show wonders; as he promiseth such grace to believers, so he warneth them that they should not be surprised with those alarming prodigies which in those days God would show, which would usher in the hard times that should be chastisement to the best, and destruction to the worst: whoso will read and observe what historians and naturalists report of those times will see this fulfilled in the very letter, and ,29 Mr 13:24 ,25. In the heavens and in the earth; above men, and under their feet; all which signs are particularly named, and first the signs on the earth. Blood; possibly eruption of blood, as some fountains have been reported to have run with blood, and these prefiguring…
Read Matthew Poole on Joel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoe 2:30 And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.Ver. 30. And I will show wonders in the heavens] Prodigia beneficia credentibus, malefica et horrifica incredulis, saith Cornelius a Lapide, who interpreteth the text of those signs and wonders that shall precede the day of judgment: and for confirmation hereof allegeth Joe 3:2, together with Matthew 24:29 Luke 21:25. And had he looked a little higher into those chapters, and taken in all the troubles that befell the Church from our Saviour’ s ascension to his second coming, together with those horrible calamities and confusions that shall befall the wicked, for contempt of the gospel…
Read John Trapp on Joel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30, 31) The sun . . . and the moon.—These words, recalling some of the portents in the ancient history of the Jews (especially as instanced in some of the plagues of Egypt) are taken up by our Lord Himself, as ushering in the great day of judgment; and they are echoed again by St. John in the vision of the opening of the sixth seal: “For the great day of His wrath is come, and who shall be able to stand?” (Comp. Joe 2:11 of this chapter.) The sun and moon, &c., may include the luminaries in heaven and the potentates on earth.
Read Charles John Ellicott on Joel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. Wonders in the heavens and in the earth] This refers to those dreadful sights, dreadful portents, and destructive commotion, by which the Jewish polity was finally overthrown, and the Christian religion established in the Roman empire. See how our Lord applies this prophecy, Matthew 24:29, and the parallel texts.
Read AdamClarke on Joel 2 →CambridgeThe Cambridge Bible for Schools and Colleges30–31. The signs of approaching judgement which will then appear. shew] lit. give, as Exodus 7:9; Deuteronomy 6:22. wonders] better (for the word used has no connexion with those commonly rendered wonderful, wondrous) portents, extraordinary phenomena—natural, or supernatural, as the case might be—arresting attention: see e.g. Exodus 4:21; Exodus 7:9; Isaiah 8:18; Ezekiel 12:11. blood and fire] i.e. either, as some suppose, wars on an unprecedented scale (‘portents in the earth’), or more probably (as wars are not suggested by the context), abnormal atmospherical phenomena (cf. Joe 2:31). pillars of smoke] Son 3:6, of the smoke of incense, heralding a procession (the word rendered pillars…
Read Cambridge on Joel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd I will shew wonders - Each revelation of God prepares the way for another, until that last revelation of His love and of His wrath in the Great Day.
Read Albert Barnes on Joel 2 →The verse in English, compared — 8 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
I will show wonders in the heavens and on the earth, blood and fire and columns of smoke.
I will show wonders in the heavens and in the earth: blood, fire, and pillars of smoke.
Tyndale line
And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.
And I will show wonders in the heavens and in the earth: blood, and fire, and pillars of smoke.
And I will shewe wonders in the heauens and in the earth: blood and fire, and pillars of smoke.
Simplified
And I will let wonders be seen in the heavens and on the earth, blood and fire and pillars of smoke.
I will place wonders in the heavens and on earth: blood, and fire, and columns of smoke.
Strictly literal
And I have given wonders in the heavens, and in the earth, Blood and fire, and columns of smoke.
T4T (Translation for Translators) is not shown above. It restates the passage rather than the verse, so there is no line of English to set beside the others — which is a fact about that translation, not a fault in 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 contains the same wording as presented here, affirming the consistency of this verse across different traditions.
וְנָֽתַתִּי֙ מֽוֹפְתִ֔ים בַּשָּׁמַ֖יִם וּבָאָ֑רֶץ דָּ֣ם וָאֵ֔שׁ וְתִֽימֲר֖וֹת עָשָֽׁן׃
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 Joel 2:30
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.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Hc/Vqq1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
מוֹפֵת (mowpheth) refers to a wonder, sign, or portent, often associated with a display of God's power. It is derived from the concept of conspicuousness and can imply a miracle or token of a future event. The term captures the idea of something remarkable that signifies divine intervention.
מוֹפֵת n.m. wonder, sign, portent
wonder, as special display of God’s power
sign or token of future event
base
H4159 מוֹפֵת wonder, sign, portent
4159 mowpheth mo-faith'
or mopheth {mo-faith'}; from 3302 in the sense of
conspicuousness; a miracle; by implication, a token or
omen:--miracle, sign, wonder(-ed at).
see HEBREW for 03302
מוֹפֵת (mo.phet) — wonder.
1) wonder, sign, miracle, portent
1a) wonder (as a special display of God's power)
1b) sign, token (of future event)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
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)
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/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.
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HC/Rd/Ncfsa — Conjunction · preposition · noun common feminine singular absoluteHC/Rd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
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)
HC/Ncbsa — 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…
תִּימָרָה (tiymarah) refers to a column or pillar, specifically one that resembles a palm tree with a spreading top. It is derived from a related term that emphasizes its structure, and the entries consistently describe it in this way.
[תִּימָרָה] n.f. (palm-like) column (spreading at top)
base
H8490 תִּימָרָה
8490 tiymarah tee-maw-raw'
or timarah {tee-maw-raw'}; from the same as 8558; a column,
i.e. cloud:--pillar.
see HEBREW for 08558
תִּימָרָה (ti.ma.rah) — column.
1) pillar, column
1a) palm-like spreading at top
HC/Ncfpc — Conjunction · noun common feminine plural constructHC/Ncfpc
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…
עָשָׁן (ashan) means smoke, and can refer to both literal smoke and metaphorical uses, such as vapor or anger. It is derived from the root word for 'to smoke' and is used in various contexts in the Old Testament.
H6227 עָשָׁן smoke
6227 `ashan aw-shawn'
from 6225; smoke, literally or figuratively (vapor, dust,
anger):--smoke(-ing).
see HEBREW for 06225
עָשָׁן (a.shan) — smoke.
1) smoke
1a) smoke
1b) in metaphor, simile
1c) smoke (fig.)
HNcmsa — Noun common · masculine singular absoluteHNcmsa