Psalms 104:4 — Word Study
WLCעֹשֶׂ֣ה מַלְאָכָ֣יו רוּח֑וֹת מְ֝שָׁרְתָ֗יו אֵ֣שׁ לֹהֵֽט׃
BSAHe makesʻâsâh [creates, brings into being] the windsrûwach [spirits, breath of life] His messengersmălʼâk [angels, divine representatives] flameslâhaṭ [a blazing fire, kindled] of fireʼêsh [burning, flame] His servantsshârath [ministers, those who serve]
| Greek | English | Parsing |
|---|---|---|
| עֹשֶׂ֣ה | [he is] making | Verb, Qal, participle (active) masculine singular |
| מַלְאָכָ֣יו | messengers his | Noun common masculine plural construct, suffix |
| רוּח֑וֹת | winds | Noun common, feminine plural absolute |
| מְ֝שָׁרְתָ֗יו | servants his | Verb piel participle (active) masculine plural common, suffix |
| אֵ֣שׁ | a fire | Noun common, both singular absolute |
| לֹהֵֽט׃ | flaming | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He makes the winds His messengers, flames of fire His servants. |
| KJV | Who maketh his angels spirits; his ministers a flaming fire: |
| ASV | Who maketh winds his messengers; Flames of fire his ministers; |
| YLT | Making His messengers — the winds, His ministers — the flaming fire. |
| WEB | He makes his messengers winds, and his servants flames of fire. |
| BBE | He makes winds his angels, and flames of fire his servants. |
Where they part company is מַלְאָכָ֣יו — see How Translations Differ.
One main verb governs the whole verse, with two noun phrases as objects describing what God makes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 104:4
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 — God's Sovereignty in Creationgenerated
Psalms 104:4 illustrates God's authority over nature, depicting how He utilizes the elements as instruments of His will. The psalmist emphasizes God's creative power, showing that the winds and flames serve a divine purpose. This theme of creation and divine service continues throughout the psalm, highlighting God's majesty and control over the world.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 23:8 | For the Sadducees say that there is neither a resurrection, nor angels, nor spirits, but the Pharisees acknowledge them all. |
| 2 | Hebrews 1:7–14 | Now about the angels He says: “He makes His angels winds, His servants flames of fire.” |
| 3 | 2 Kings 2:11 | As they were walking along and talking together, suddenly a chariot of fire with horses of fire appeared and separated the two of them, and Elijah went up into heaven in a whirlwind. |
| 4 | 2 Kings 6:17 | Then Elisha prayed, “O LORD, please open his eyes that he may see.” And the LORD opened the eyes of the young man, and he saw that the hills were full of horses and chariots of fire all around Elisha. |
| 5 | Ezekiel 1:13 | In the midst of the living creatures was the appearance of glowing coals of fire, or of torches. Fire moved back and forth between the living creatures; it was bright, and lightning flashed out of it. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — עֹשֶׂ֣ה, 'o.Sehgenerated
The verb עָשָׂה (asah) means to make or do, covering a broad range of actions from creation to performance. It appears over 2,600 times in the Hebrew Bible, first seen in Genesis 1:7 where God creates the firmament. This participle form indicates an ongoing action, suggesting that God is continuously engaged in the act of creation.
The use of עֹשֶׂ֣ה here emphasizes God's active role in the world, making the winds His messengers. The word's flexibility allows it to encompass both physical creation and the execution of divine will, aligning with the broader themes in the psalm of God's sovereignty over all creation.
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 finite verb עֹשֶׂ֣ה governs the whole verse, indicating God's active role. The structure presents two noun phrases as objects: the winds and the flames of fire, both serving as God's messengers and servants, respectively.
The Hebrew word order places emphasis on God's actions first, followed by the elements He creates, highlighting His authority and the roles of these elements in His divine plan.
Septuagint Backgroundgenerated
The Septuagint translates עֹשֶׂ֣ה as ποιῶν (poiōn), meaning 'making' or 'doing'. This choice aligns closely with the Hebrew meaning, emphasizing God's creative and sustaining actions.
For מַלְאָכָ֣יו, the LXX uses αὐτοῦ (autou), indicating possession, which subtly shifts the focus to the messengers as belonging to God, reinforcing their role as His representatives.
In plain words — the whole versegenerated
Psalms 104:4 tells us that God creates the winds to serve as His messengers and flames of fire as His servants. This verse highlights God's power and control over nature, showing that even the elements of creation fulfill His divine purposes.
Frequently Asked Questionsgenerated
This phrase suggests that God uses the winds to carry out His will, similar to how angels serve as His messengers.
Flames of fire can symbolize God's presence and power, often representing purification and judgment in the Bible.
It illustrates God's sovereignty over all creation, showing that everything in the universe is under His authority and can be used for His purposes.
This verse reflects themes of creation, divine authority, and the role of angels and natural elements in serving God's will, which are prevalent throughout the Psalms and other biblical texts.
Reflection Questionsgenerated
- In what ways have I seen God's power in nature around me?
- How can I recognize the ways God communicates with us through His creation?
- What does it mean for me to serve God as His messenger in my daily life?
- How can I better appreciate the beauty and purpose of the natural world as part of God's creation?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of angels and their service to God, illustrating the spiritual realities behind the elements of creation.
[Daniel 7:10] "There were millions ministering unto Him, and a billion stood by His side." This was not intended to be a specific number for the servants of God,Early Church Fathers on Psalms 104 →
"Who makes spirits His angels, and flaming fire His ministers" [Psalms 104:4]: that is, those who are already spirits, who are spiritual, not carnal, He makes His Angels,Early Church Fathers on Psalms 104 →
It should also be known that the word "angel" is a name of office, not of nature. For those holy spirits of the heavenly homeland are indeed always spirits, but they cannot always be called angels,Early Church Fathers on Psalms 104 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 104:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho maketh his angels spirits,.... The angels are spirits, or spiritual substances, yet created ones; and so differ from God, who is a spirit, and from the Holy Spirit of God, who are Creators and
Read John Gill on Psalms 104 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho maketh his angels spirits; his ministers a flaming fire: Who maketh his angels spirits; his ministers a flaming fire - (Hebrews 1:7.) [ ho (G3588) poioon (G4160) tous (G3588) angelous (G32) autou
Read Robert Jamieson on Psalms 104 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho maketh his angels spirits, i.e. of a spiritual or incorporeal nature, that they might be fitter for their employments. Or, who maketh his angels winds, as this last word most commonly signifies, i.e. who made them like the winds, powerful, and active, and nimble in executing God’ s pleasure. Or, who useth and governeth those glorious creatures at his pleasure, even as he commands the senseless winds. A flaming fire; or, like a flaming fire; the note of similitude being here understood, as it is , and oft elsewhere; to which he compares the angels for their irresistible force, and great agility and fervency in the execution of God’ s commands. Or the sense is, Who sometimes clotheth his…
Read Matthew Poole on Psalms 104 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 104:4 Who maketh his angels spirits; his ministers a flaming fire:Ver. 4. Who maketh his angels spirits] Immaterial substances, fit to attend upon the Father of spirits, and with speed to move suddenly and invisibly into most remote parts. His ministers a flaming fire] Seraphims they are called for their burning zeal, like so many heavenly salamanders; as also for their irresistible power; the angel that destroyed Sennacherib’ s army is held to have done it by burning them within, although it appeared not outwardly, as some have been burnt by lightning.
Read John Trapp on Psalms 104 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Who maketh . . .—Rather, Who maketh winds His messenger A flaming fire His ministers. Or, keeping the order of the Hebrew, Who maketh His messengers of winds, And His ministers of flaming fire. This is plainly the meaning required by the context, which deals with the use made by the Divine King of the various forms and forces of Nature. Just as He makes the clouds serve as a chariot and the sky as a tent, so he employs the winds as messengers and the lightnings as servants. Taken quite alone, the construction and arrangement of the verse favours the interpretation of the author of the Epistle to the Hebrews (Hebrews 1:7, Note, New Testament Commentary). This was the traditional Jewish…
Read Charles John Ellicott on Psalms 104 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. עשה מלאכיו רחות oseh malachaiv ruchoth, משרתיו אש להט mesharethaiv esh lohet. The elements are described as prompt and expedite to perform the Divine commands, like angels or ministers serving in the tabernacle; the Hebrew word משרתיו mesharethaiv being a word most common in the sacred ministrations.
Read AdamClarke on Psalms 104 →CambridgeThe Cambridge Bible for Schools and Colleges4. The A.V. follows the LXX, which is quoted in Hebrews 1:7, with the change of a flaming fire into a flame of fire. The Greek like the Hebrew is ambiguous, for the word for angels may mean simply messengers, and that for spirits may mean simply winds. But it is clear that the spiritual nature of angels is not in question here, and that the right rendering is winds. The construction of the whole verse has however been the subject of much discussion. (1) If the construction of the A.V. and LXX is retained, and it is the most natural construction of the Heb. words, we may render, Who maketh his angels winds, His ministers a flaming fire, and the meaning will be that as Jehovah reveals Himself…
Read Cambridge on Psalms 104 →Albert Barnes1798–1870Barnes' Notes on the BibleWho maketh his angels spirits - The meaning here literally would be, “Who makes the winds his messengers,” or “his angels;” that is, who employs them to execute his purpose; who sends them out as
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
He makes the winds His messengers, flames of fire His servants.
He makes his messengers winds, and his servants flames of fire.
He makes the winds His messengers, flames of fire His servants.
He makes the winds his messengers, and the flaming fire his attendant.
Tyndale line
Who maketh his angels spirits; his ministers a flaming fire:
Who maketh winds his messengers; Flames of fire his ministers;
Who maketh winds his messengers; his ministers a flaming fire:
Who maketh his angels spirits; his ministers a flaming fire:
Which maketh his spirits his messengers, and a flaming fire his ministers.
Strictly literal
Who maketh his angels spirits; his ministers a flame of fire.
Making His messengers — the winds, His ministers — the flaming fire.
Making His messengers—the winds, || His ministers—the flaming fire.
Who maketh the winds his messengers; the flaming fire his ministers;
He makes the winds his messengers, flames of fire his servants.
From the Latin
Seek ye the Lord, and be strengthened: seek his face evermore.
Simplified
You make your angels winds, and your servants flames of fire.
He makes winds his angels, and flames of fire his servants.
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 reads עֹשֶׂ֣ה מַלְאָכָ֣יו רוּח֑וֹת מְ֝שָׁרְתָ֗יו אֵ֣שׁ לֹהֵֽט׃. The Septuagint matches all six words, reflecting a faithful translation of the Hebrew. The Dead Sea Scrolls show slight variations, with some words partially restored, but maintain the overall meaning consistent with the Masoretic Text.
עֹשֶׂ֣ה מַלְאָכָ֣יו רוּח֑וֹת מְ֝שָׁרְתָ֗יו אֵ֣שׁ לֹהֵֽט׃
6 of the 6 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.
עשי מלאכי׳ו רוחות משרתי׳ו אש להט
3 words on the leather — 3 partly restored.
עשי מלאכ׳ו רוחות משירת׳ו אש להט
6 words on the leather.
[עושה] מלאכי׳ו רוחות משרתי׳ו אש לוהטת
2 words on the leather — 3 partly restored, 1 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 104:4
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cp — Noun common · feminine plural absoluteHNcfpa
Winds
Blowing from the four quarters of heaven (Jer. 49:36; Ezek. 37:9; Dan. 8:8; Zech. 2:6). The east wind was parching (Ezek. 17:10; 19:12), and is sometimes mentioned as simply denoting a strong wind (Job 27:21; Isa. 27:8). This wind prevails in Palestine from February to June, as the west wind (Luke 12:54) does from November to February. The south was a hot wind (Job 37:17;
That the Hebrews recognized the existence of four prevailing winds as issuing, broadly speaking, from the four cardinal points, north, south, east and west, may be inferred from their custom of using the expression "four winds" as equivalent to the "four quarters" of the hemisphere. (Ezekiel 37:9; Daniel 8:8; Zechariah 2:6; Matthew 24:31) The north wind, or, as it was usually called "the north," was naturally the coldest of the four, Ecclus. 43:20 and its presence is hence invoked as favorable to vegetation in (Solomon 4:16) It is described in (Proverbs 25:23) as bringing rain; in this case we must understand the…
Mt 24:31. The winds which most commonly prevail in Palestine are from the western quarter, more usually perhaps from the southwest, Lu 12:54. Not infrequently a north wind arises, Job 37:9, which, as in ancient days, is till the sure harbinger of fair weather; illustrating the truth of the observation in Pr 25:23, "The north wind driveth away rain." For the tempestuous wind called EUROCLYDON, see that article.
But the wind most frequently mentioned in the Bible is the "cast wind," which is represented as blasting and drying up the fruits, Ge 41:6 Eze 17:10 19:12…
שָׁרַת (sharath) is a Hebrew verb meaning to minister or serve. It is derived from a primitive root that conveys the idea of attending to someone as a servant or worshipper. The entries indicate its use in contexts related to ministry and service, particularly in the Piel form, which emphasizes active participation in serving.
[שָׁרַת] 97 vb. Pi. minister, serve
base
H8334 שָׁרַת Pi. minister, serve
8334 sharath shaw-rath'
a primitive root; to attend as a menial or worshipper;
figuratively, to contribute to:--minister (unto), (do)
serve(- ant, -ice, -itor), wait on.
שָׁרַת (sha.rat) — to minister.
(Piel) to minister, serve, minister to
V-Piel | Suff — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp3ms
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…
לָהַט (lahat) is a Hebrew verb meaning to blaze or kindle. It encompasses actions like burning, scorching, and setting on fire, with forms indicating both a participle and a causative aspect. The entries consistently describe its fiery connotations without notable disagreement.
[לָהַט] vb. blaze up, flame
Qal a flaming fire
Pi. set ablaze
base
H3857 [לָהַט] blaze up, flame
3857 lahat law-hat'
a primitive root; properly, to lick, i.e. (by implication) to
blaze:--burn (up), set on fire, flaming, kindle.
לָהַט (la.hat) — to kindle.
1) to burn, blaze, scorch, kindle, blaze up, flame
1a) (Qal) blazing (participle)
1b)(Piel) to scorch, burn, blaze
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa