Psalms 144:5 — Word Study
WLCיְ֭הוָה הַט־ שָׁמֶ֣יךָ וְתֵרֵ֑ד גַּ֖ע בֶּהָרִ֣ים וְֽיֶעֱשָֽׁנוּ׃
BSAPartnâṭâh Your heavensshâmayim [bow, stretch out] O LORDYᵉhôvâh [Yehovah, The covenant Name of God] and come downyârad▸ [descend, go down] touchnâgaʻ [strike, reach] the mountainshar [hills] that they may smokeʻâshan▸ [be angry, give out smoke, pour out smoke]
| Greek | English | Parsing |
|---|---|---|
| יְ֭הוָה | O Yahweh | Noun proper |
| הַט־ | bend down | Verb, Hiphil, imperative second person masculine singular |
| שָׁמֶ֣יךָ | heavens your | Noun common masculine plural construct, suffix |
| וְתֵרֵ֑ד | so you may come down | Conjunction, verb qal second person masculine singular |
| גַּ֖ע | touch | Verb, Qal, imperative second person masculine singular |
| בֶּהָרִ֣ים | the mountains | Preposition, noun common masculine plural absolute |
| וְֽיֶעֱשָֽׁנוּ׃ | so they may smoke | Conjunction, verb qal third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Part Your heavens, O LORD, and come down; touch the mountains, that they may smoke. |
| KJV | Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. |
| ASV | Bow thy heavens, O Jehovah, and come down: Touch the mountains, and they shall smoke. |
| YLT | Jehovah, incline Thy heavens and come down, Strike against mountains, and they smoke. |
| WEB | Part your heavens, Yahweh, and come down. Touch the mountains, and they will smoke. |
| BBE | Come down, O Lord, from your heavens: at your touch let the mountains give out smoke. |
Where they part company is in the verbs — see How Translations Differ.
The verse is structured around a main command followed by two additional commands and a result clause, emphasizing the urgency of the psalmist's request.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָטָה
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 144:5
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 — A Prayer for Helpgenerated
Psalm 144:5 is a heartfelt appeal from the psalmist to God, asking Him to intervene in human affairs. The psalm reflects on the transient nature of humanity and the need for divine assistance. This verse captures the essence of the psalmist's longing for God's presence and action in a world that often feels chaotic and overwhelming.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:9 | He parted the heavens and came down with dark clouds beneath His feet. |
| 2 | Isaiah 64:1–2 | If only You would rend the heavens and come down, so that mountains would quake at Your presence, |
| 3 | Psalm 104:32 | He looks on the earth, and it trembles; He touches the mountains, and they smolder. |
| 4 | Exodus 19:18 | Mount Sinai was completely enveloped in smoke, because the LORD had descended on it in fire. And the smoke rose like the smoke of a furnace, and the whole mountain quaked violently. |
| 5 | Nahum 1:3–6 |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) is the proper name of the God of Israel, often rendered as 'the Lord'. It signifies the self-existent or eternal nature of God and is closely associated with His covenant relationship with His people. The parsing as a noun proper indicates its unique status as a name rather than a common term.
In this verse, the appeal to יְהוָה emphasizes the personal relationship between the psalmist and God, highlighting the urgency of the request for divine action.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the wording of יְהוָה, rendered as 'O LORD' in the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The verse consists of a series of imperatives, with the main verb הַט, hat- (bend down) commanding God to act. The structure emphasizes the psalmist's urgent request for divine intervention.
Each clause builds on the previous one, creating a flow from the call to action to the desired outcome, which is that the mountains may smoke, indicating a powerful response from God.
Septuagint Backgroundgenerated
In the Septuagint, יְהוָה is rendered as κύριε (kurie), maintaining the personal address to God. This choice reflects the continuity of the relationship between the psalmist and the divine.
The Greek translation captures the urgency of the request, similar to the Hebrew, while also making it accessible to a Hellenistic audience.
In plain words — the whole versegenerated
Psalm 144:5 is a prayer asking God to part the heavens and come down to help. The psalmist wants God to touch the mountains so that they may smoke, indicating a powerful divine action. This verse reflects the psalmist's recognition of human frailty and the need for God's intervention.
Frequently Asked Questionsgenerated
This phrase expresses a desire for God to break through the barriers between heaven and earth, indicating a longing for His presence and action in the world.
Touching the mountains symbolizes a powerful intervention by God, demonstrating His authority over creation and His ability to bring about change.
The image of smoking mountains suggests divine anger or power, indicating that God's presence can bring about dramatic transformations in nature.
This verse encapsulates the psalm's theme of human vulnerability and the need for divine assistance, highlighting the psalmist's reliance on God's power.
Reflection Questionsgenerated
- In what areas of my life do I need to ask God to intervene and act powerfully?
- How can I recognize God's presence in my daily life, especially in times of trouble?
- What does it mean for me to rely on God's strength rather than my own?
- How can I express my dependence on God in my prayers?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss God's intervention and presence, highlighting its significance in their theological reflections.
I consider this to be connected with my present subject. For in his wonder at the knowledge of God the Word coming to people, the psalmist is astonished beyond measure at the love by which he descends from his divinity,Early Church Fathers on Psalms 144 →
"Lord, bow Your heavens, and come down: touch the mountains, and they shall smoke" [Psalms 144:5].Early Church Fathers on Psalms 144 →
The psalmist is a witness of this matter when he says, “All have gone astray together; they have become worthless.” And Christ’s prophets, praying for help, said, “Lord, bow down your heavens and descend”;Early Church Fathers on Psalms 144 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 144:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBow thy heavens, O Lord, and come down,.... The heavens, which the Lord has made, and where he dwells; and which are under his influence, and he can cause to incline or bow at his pleasure: and which
Read John Gill on Psalms 144 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. Bow thy heavens, O Lord, and come down - from Psalms 18:9 : cf. Isaiah 64:1; borrowed from the same source.
Read Robert Jamieson on Psalms 144 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCome down, to help me, before it be too late, remembering what a frail and perishing creature I am. And they shall smoke; or, that they may smoke; or, and let them smoke, as Sinai did at thy glorious appearance, . This is a figurative and poetical description of God’ s coming to take vengeance upon his enemies, which is continued in the next verse.
Read Matthew Poole on Psalms 144 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 144:5 Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke.Ver. 5. Bow thy heavens, O Lord] Come to my help suddenly and seasonably, as it were out of an engine, εκτηςμηχανης. Touch the mountains] These high and haughty enemies of mine, do thou but lightly touch them, and it shall suffice; they shall soon burn, and be turned into smoke, as the mountains that are thunder struck.
Read John Trapp on Psalms 144 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Come down.—The theophany for which the psalmist prays is described in the classic language for such manifestations taken from Psalms 18:9; Psalms 18:13; Psalms 18:16-17; Psalms 18:43; Psalms 18:45, with reminiscences of Psa 104:32; Exodus 19:18. But there are touches of originality, as in the next clause.
Read Charles John Ellicott on Psalms 144 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Bow thy heavens] See Clarke on Psalms 18:9.
Read AdamClarke on Psalms 144 →
CambridgeThe Cambridge Bible for Schools and Colleges5–8. Prayer that God will appear in His majesty and deliver the Psalmist from his treacherous enemies.
Read Cambridge on Psalms 144 →
Albert Barnes1798–1870Barnes' Notes on the BibleBow thy heavens, O Lord ... - Come to my aid “as if” the heavens were bent down; come down with all thy majesty and glory.
Read Albert Barnes on Psalms 144 →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
Part Your heavens, O LORD, and come down; touch the mountains, that they may smoke.
Part your heavens, Yahweh, and come down. Touch the mountains, and they will smoke.
Part Your heavens, O LORD, and come down; touch the mountains, that they may smoke.
O Lord, make the sky sink and come down! Touch the mountains and make them smolder!
Tyndale line
Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke.
Bow thy heavens, O Jehovah, and come down: Touch the mountains, and they shall smoke.
Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke.
Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke.
Bow thine heauens, O Lord, and come downe: touch the mountaines and they shall smoke.
Strictly literal
Jehovah, bow thy heavens, and come down; touch the mountains, that they smoke;
Jehovah, incline Thy heavens and come down, Strike against mountains, and they smoke.
YHWH, incline Your heavens and come down, || Strike against mountains, and they smoke.
O Lord, bend thy heavens, and come down: touch the mountains, that they may smoke.
Cause the sky to sink and come down, Yahweh; touch the mountains and make them smoke.
From the Latin
They shall speak of the magnificence of the glory of thy holiness: and shall tell thy wondrous works.
Simplified
Part your heavens and come down. Touch the mountains so that they give off smoke.
Come down, O Lord, from your heavens: at your touch let the mountains give out smoke.
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 agree closely on the wording of this verse, with 7 of the 7 words matched. The Dead Sea Scrolls show a partial restoration but align with the Masoretic Text's overall message and structure.
יְ֭הוָה הַט־ שָׁמֶ֣יךָ וְתֵרֵ֑ד גַּ֖ע בֶּהָרִ֣ים וְֽיֶעֱשָֽׁנוּ׃
7 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.
אלוהים הט שמי׳כה ורד גע בהרים [ויעשנו]
5 words on the leather — 1 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 144:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
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)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Qal-Imperf-2ms — Conjunction · verb qal second person masculine singularHC/Vqu2ms
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers
עָשַׁן (ashan) is a verb meaning to smoke, with a figurative sense of being angry or furious. The entries indicate it can refer to both literal smoke and the emotional state of wrath. There is no significant disagreement among the lexicons regarding its meanings.
עָשַׁן vb. denom. smoke, be wroth
base
H6225 עָשַׁן vb. denom. smoke, be wroth
6225 `ashan aw-shan'
a primitive root; to smoke, whether literal or
figurative:--be angry (be on a) smoke.
עָשַׁן (a.shan) — be angry.
1) to smoke, be angry, be wroth
1a) (Qal)
1a1) to smoke
1a2) to fume, be wroth, be furious
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
