Psalms 104:16 — Word Study
WLCיִ֭שְׂבְּעוּ עֲצֵ֣י יְהוָ֑ה אַֽרְזֵ֥י לְ֝בָנ֗וֹן אֲשֶׁ֣ר נָטָֽע׃
BSAThe treesʻêts [filled with moisture, well-watered] of the LORDYᵉhôvâh [Yehovah, the supreme God] have their fillsâbaʻ▸ [are satisfied, full of sap] the cedarsʼerez [known for strength and durability] of LebanonLᵉbânôwn [a mountain range in Israel, named for its white snow or limestone peaks] thatʼăsher He plantednâṭaʻ■ [as the Creator, established, fixed]
| Greek | English | Parsing |
|---|---|---|
| יִ֭שְׂבְּעוּ | they are satisfied | Verb, Qal, imperfect third person masculine plural |
| עֲצֵ֣י | [the] trees of | Noun common, masculine plural construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| אַֽרְזֵ֥י | [the] cedars of | Noun common, masculine plural construct |
| לְ֝בָנ֗וֹן | Lebanon | Noun proper |
| אֲשֶׁ֣ר | which | Particle |
| נָטָֽע׃ | he planted | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The trees of the LORD have their fill, the cedars of Lebanon that He planted, |
| KJV | The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted; |
| ASV | The trees of Jehovah are filled with moisture, The cedars of Lebanon, which he hath planted; |
| YLT | Satisfied [are] the trees of Jehovah, Cedars of Lebanon that He hath planted, |
| WEB | Yahweh’s trees are well watered, the cedars of Lebanon, which he has planted, |
| BBE | The trees of the Lord are full of growth, the cedars of Lebanon of his planting; |
Where they part company is שָׂבֵעַ — see How Translations Differ.
The main clause introduces the subject and describes their state, followed by a specification of the type of trees and a relative clause that indicates the action of planting.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂבֵעַ
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 — Psalms 104:16
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 Abundance of Creationgenerated
Psalm 104:16 is part of a larger passage that praises God for His creation and the abundance He provides. The psalmist highlights the trees, particularly the cedars of Lebanon, as a symbol of God's care and provision, illustrating how nature thrives under His watchful eye. This reflects the broader theme of God's sovereignty over creation, as seen in other verses like Psalm 104:14 and Psalm 104:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 29:5 | The voice of the LORD breaks the cedars; the LORD shatters the cedars of Lebanon. |
| 2 | Psalm 92:2 | to proclaim Your loving devotion in the morning and Your faithfulness at night |
| 3 | Numbers 24:6 | They spread out like palm groves, like gardens beside a stream, like aloes the LORD has planted, like cedars beside the waters. |
| 4 | Ezekiel 17:23 | I will plant it on the mountain heights of Israel so that it will bear branches; it will yield fruit and become a majestic cedar. Birds of every kind will nest under it, taking shelter in the shade of its branches. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שָׂבֵעַ, Yis.be.'ugenerated
The verb שָׂבֵעַ (saba`) means 'to satisfy' and conveys the idea of being filled to the point of contentment. It is derived from a root that indicates fullness, often in relation to food or desires. In this verse, it describes how the trees are filled with moisture and vitality, indicating their flourishing state.
The parsing as a Qal imperfect third person masculine plural shows that the trees are actively in a state of satisfaction, emphasizing their ongoing vitality and health as a result of God's provision.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses have their fill to convey the sense of satisfaction.
Sentence Structuregenerated
The main verb יִ֭שְׂבְּעוּ (they are satisfied) governs the sentence, describing the state of the trees. The structure emphasizes the subject, עֲצֵ֣י (the trees of), followed by a noun phrase that specifies the type of trees, אַֽרְזֵ֥י (the cedars of), and concludes with a relative clause introduced by אֲשֶׁ֣ר (which), detailing who planted them.
The arrangement highlights the flourishing state of the trees due to God's action in planting them, with a clear flow from the subject to the action and the resulting state.
Septuagint Backgroundgenerated
The Septuagint translates שָׂבֵעַ as ξορτασθήσεται (xortasthēsestai), which carries the meaning of being nourished or fed. This choice emphasizes the idea of the trees being well-cared for, aligning with the Hebrew sense of satisfaction and fullness.
The use of χύλα for עֵץ (ets) indicates a focus on the trees' nature and their role in the ecosystem, suggesting a broader understanding of their significance in creation.
In plain words — the whole versegenerated
Psalm 104:16 describes how the trees of the LORD, especially the strong cedars of Lebanon, are well-watered and satisfied. This verse highlights God's care for creation, showing how the trees thrive because He has planted them.
Frequently Asked Questionsgenerated
It means that the trees are well-watered and flourishing, indicating that they have all they need to thrive.
The cedars of Lebanon are known for their strength and durability, symbolizing God's provision and care in creation.
This verse illustrates that God actively provides for His creation, ensuring that the trees are nourished and satisfied.
Just as God provides for the trees, we can trust that He cares for our needs and sustains us in our lives.
Reflection Questionsgenerated
- In what ways can I recognize God's provision in my own life?
- How can I cultivate a sense of satisfaction and gratitude for what I have?
- What does it mean to me that God cares for creation in such detail?
- How can I reflect God's care for others in my actions?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, interpreting it in the context of God's grace and the flourishing of creation.
"The trees of the plain shall be satisfied" [Psalms 104:16]: but with this grace, brought forth out of the earth. "The trees of the plain," are the lower orders of the nations.Early Church Fathers on Psalms 104 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 104:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe trees of the Lord are full of sap,.... Or "satiated" (s); that is, with rain; and through it are filled with fruits.
Read John Gill on Psalms 104 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.
Read Robert Jamieson on Psalms 104 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe trees of the Lord, i.e. which the Lord hath planted, as the next clause expounds this; which came up and grew. and thrive not by man’ s art and industry, but merely by the care of God’ s providence. Are full of sap, Heb. are or shall be satisfied, to wit, with the rain, of whose good effects he is yet speaking. The cedars of Lebanon; yea, even the tallest and largest cedars, such as these were, are supported and nourished by it.
Read Matthew Poole on Psalms 104 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 104:16 The trees of the LORD are full [of sap]; the cedars of Lebanon, which he hath planted;Ver. 16. The trees of the Lord are fall of sap] Heb. are satisfied, viz. with moisture, sucked by their roots out of the earth plentifully watered, whereby they are nourished, grow mightily, and serve man for meat, drink, medicine, &c. The cedars of Lebanon] These are instanced, as tallest and most durable. God’ s temple at Jerusalem was built of them; and so was the devil’ s temple at Ephesus, for he will needs be God’ s ape.
Read John Trapp on Psalms 104 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) The trees . . .—Better, Jehovah’s trees are satisfied. The parallelism shows what are Jehovah’s trees. The cedar of Lebanon (see 1 Kings 4:33) was the grandest and fairest tree known to the Hebrew; and like lightning and the tropical rain, is honoured by the epithet most expressive of grandeur. (See Bible Educator, iv., 359.) Such trees the poet feels must have been planted by the Divine hand itself—man could grow herbs, but not cedars—and here, as a proof of the lavish provision made by the Creator for the fertility of the earth, he states that even these monarchs of the wood have enough.
Read Charles John Ellicott on Psalms 104 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The trees of the Lord are full of sap] ישבעו yisbeu, "are saturated." The cedars of Lebanon] God's providence not only extends to men and cattle, but also to the trees of the field and forest. Many of these are not only sustained, but planted by his providence. Who ever planted the seeds of the cedars of Lebanon, or of the thousands of woods and forests on the globe? God himself sowed those seeds, and they have sprung up and flourished without the care of man.
Read AdamClarke on Psalms 104 →CambridgeThe Cambridge Bible for Schools and Colleges16. The trees of Jehovah are not merely stately and majestic trees, but as the next line shews, those which He has planted, the natural growth of the primeval forest, in contrast to trees planted by the hand of man. Cp. Numbers 24:6. They are satisfied (cp. 13 b) with the rain from heaven.
Read Cambridge on Psalms 104 →Albert Barnes1798–1870Barnes' Notes on the BibleThe trees of the Lord - From the grass, from the herb, from the vine, and from bread, as adapted to sustain the living beings upon the earth, the psalmist passes to the more lofty and grand
Read Albert Barnes on Psalms 104 →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
The trees of the LORD have their fill, the cedars of Lebanon that He planted,
Yahweh’s trees are well watered, the cedars of Lebanon, which he has planted,
The trees of the LORD have their fill, the cedars of Lebanon that He planted,
The trees of the Lord receive all the rain they need, the cedars of Lebanon which he planted,
Tyndale line
The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted;
The trees of Jehovah are filled with moisture, The cedars of Lebanon, which he hath planted;
The trees of the LORD are satisfied; the cedars of Lebanon, which he hath planted;
The trees of the LORD are full of sap ; the cedars of Lebanon, which he hath planted;
The high trees are satisfied, euen the cedars of Lebanon, which he hath planted,
Strictly literal
The trees of Jehovah are satisfied, the cedars of Lebanon, which he hath planted,
Satisfied [are] the trees of Jehovah, Cedars of Lebanon that He hath planted,
The trees of YHWH [are] satisfied, || Cedars of Lebanon that He has planted,
Full of sap are the trees of the Lord, the cedars of Lebanon which he hath planted;
The trees of Yahweh get plenty of rain; the cedars of Lebanon which he planted.
From the Latin
And he called a famine upon the land: and he broke in pieces all the support of bread.
Simplified
The Lord's trees are well-watered, the cedars of Lebanon that he planted.
The trees of the Lord are full of growth, the cedars of Lebanon of his planting;
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 Septuagint largely agree on the content of this verse, with five out of seven words matching. The Septuagint's wording reflects its own structure and style, but it captures the essence of the Hebrew text.
יִ֭שְׂבְּעוּ עֲצֵ֣י יְהוָ֑ה אַֽרְזֵ֥י לְ֝בָנ֗וֹן אֲשֶׁ֣ר נָטָֽע׃
5 of the 7 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.
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 Psalms 104:16
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.
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אֶ֫רֶז (*erez*) means 'cedar' and refers to the cedar tree, its timber, and its use in building and purification. It is derived from a root indicating the tenacity of its roots. The entries consistently highlight its significance in construction and ritual practices.
אֶ֫רֶז n.m. cedar
cedar-tree
cedar-timber, cedar-wood for building
cedar-wood used in purification
base
H730 אֶ֫רֶז cedar
730 'erez eh-rez'
from 729; a cedar tree (from the tenacity of its
roots):--cedar (tree).
see HEBREW for 0729
אֶ֫רֶז (e.rez) — cedar.
1) cedar
1a) cedar tree
1b) cedar timber, cedar wood (in building)
1c) cedar wood (in purifications)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לְבָנוֹן (le.van.on) refers to Lebanon, a mountain range in Palestine known for its whiteness, likely due to its snow-capped peaks. The term is derived from a root meaning 'white' and is associated with various geographical features, including valleys and houses in the region. It appears in contexts describing the northern border of Israel.
לְבָנוֹן 71 n.pr.mont. Lebanon
base
H3844 לְבָנוֹן Lebanon
3844 Lbanown leb-aw-nohn'
from 3825; (the) white mountain (from its snow); Lebanon, a
mountain range in Palestine:--Lebanon.
see HEBREW for 03825
לְבָנוֹן (le.va.non) — Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Mount) Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Valley of) Lebanon.
Combined with biq.ah (בִּקְעָה " Valley" H1237I)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (House of the Forest of) Lebanon.
Combined with ba.yit (בַּ֫יִת "House" H1004K)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
N-proper — Noun properHNpl
leb'-a-non (lebanon; Septuagint Libanos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Libanus):
1. Name:
Derived from the root labhen, "to be white," probably from the snow which covers its summits the greater part of the year. "White mountains" are found in almost every country. The light color of the upper limestone may, however, form a sufficient reason for the name. In prose the article is usually connected with the name. In poetry it is more often without the article. In the Septuagint, however, the article is generally present both in prose and poetry.
2. General Description:
The Lebanon range proper borders the east coast of the Mediterranean, for a distance of 100 miles, running North-Northeast and South-Southwest from the mouth of the Litany river, the classic Leontes (which enters the sea a little North of Tyre), to the mouth of the Eleuthurus (Nahr el-Kebir), a few miles North of…
Lebanon
White, “the white mountain of Syria,” is the loftiest and most celebrated mountain range in Syria. It is a branch running southward from the Caucasus, and at its lower end forking into two parallel ranges, the eastern or Anti-Lebanon, and the western or Lebanon proper. They enclose a long valley (Josh. 11:17) of from 5 to 8 miles in width, called by Roman writers Coele-Syria, now called el-Buka’a, “the valley,” a prolongation of the valley of the Jordan.
Lebanon proper, Jebel es-Sharki, commences at its southern extremity in the gorge of the Leontes, the ancient Litany, and extends north-east, parallel to the Mediterranean coast, as far as the river Eleutherus, at the plain of Emesa, “the entering of Hamath” (Num. 34:8;
a mountain range in the north of Palestine. The name Lebanon signifies white, and was applied either on account of snow which, during a great part of the year, cover its whole summit, or on account of the white color of its limestone cliffs and peaks. It is the "white mountain" --the Mont Blane of Palestine. Lebanon is represented in Scripture as lying upon the northern border of the land of Israel. (1:7; 11:24; Joshua 1:4) Two distinct ranges bear this name. They run in parallel lines from southwest to northeast for about 90 geographical miles, enclosing between them a long, fertile valley from five to eight miles wide, anciently called Coele-Syria . The western range is the "Libanus" of the old geographers and the Lebanon of Scripture. The eastern range was called "Anti-Libanus" by geographers, and "Lebanon toward the sunrising" by…
White, a long chain of mountains on the north of Palestine, so named from the whitish limestone of which they are composed and in part perhaps from their snowy whiteness in winter. It consists of two main ridges running northeast and southwest, nearly parallel with each other and with the coast of the Mediterranean. See view in SIDON. The western ridge was called Libanus by the Greeks, and the eastern AntiLibanus. Between them lies a long valley called Coele-Syria, that is, Hollow Syria, and the "valley of Lebanon," Jos 11:17, at present Bukkah. It opens towards the north, but is exceedingly narrow towards the south, where the river Litany, anciently Orontes, issues form the valley and flows west to the sea, north of Tyre. The western ridge is generally higher than the eastern, and several of its peaks are thought to be towards…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms