Psalms 147:8 — Word Study
WLCהַֽמְכַסֶּ֬ה שָׁמַ֨יִם׀ בְּעָבִ֗ים הַמֵּכִ֣ין לָאָ֣רֶץ מָטָ֑ר הַמַּצְמִ֖יחַ הָרִ֣ים חָצִֽיר׃
BSAwho coverskâçâh [with clouds, as a sign of His presence] the skyshâmayim [heaven, the visible universe] with cloudsʻâb [dark clouds] who prepareskûwn [establishes, sets up] rainmâṭar [water from the sky, a blessing] for the earthʼerets [land, the soil] who makes grasschâtsîyr [causes to spring, to grow, green vegetation, a type of plant] to growtsâmach [to spring up, to flourish] on the hillshar [mountains, a high place]
| Greek | English | Parsing |
|---|---|---|
| הַֽמְכַסֶּ֬ה | who covers | Particle, verb piel participle (active) masculine singular |
| שָׁמַ֨יִם׀ | [the] heavens | Noun common, masculine plural absolute |
| בְּעָבִ֗ים | with clouds | Preposition, noun common masculine plural absolute |
| הַמֵּכִ֣ין | who prepares | Particle, verb hiphil participle (active) masculine singular |
| לָאָ֣רֶץ | for the earth | Preposition, noun common feminine singular absolute |
| מָטָ֑ר | rain | Noun common, masculine singular absolute |
| הַמַּצְמִ֖יחַ | who causes to sprout | Particle, verb hiphil participle (active) masculine singular |
| הָרִ֣ים | mountains | Noun common, masculine plural absolute |
| חָצִֽיר׃ | grass | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who covers the sky with clouds, who prepares rain for the earth, who makes grass to grow on the hills. |
| KJV | Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. |
| ASV | Who covereth the heavens with clouds, Who prepareth rain for the earth, Who maketh grass to grow upon the mountains. |
| YLT | Who is covering the heavens with clouds, Who is preparing for the earth rain, Who is causing grass to spring up [on] mountains, |
| WEB | who covers the sky with clouds, who prepares rain for the earth, who makes grass grow on the mountains. |
| BBE | By his hand the heaven is covered with clouds and rain is stored up for the earth; he makes the grass tall on the mountains. |
Where they part company is in the specific renderings of the verbs, but they all agree on the overall meaning.
The sentence consists of three main clauses, each describing an action of God, with additional phrases providing context.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
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 147:8
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 Provision for Creationgenerated
Psalm 147:8 highlights God's intimate involvement in the natural world. The psalmist praises God for covering the sky with clouds, preparing rain for the earth, and making grass grow on the hills. This verse emphasizes God's role as a provider and caretaker of creation, reminding us of His continual sustenance for all living things. The verses surrounding this one further illustrate God's power and care, as seen in Psalm 147:7 and Psalm 147:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 135:1 | Hallelujah! Praise the name of the LORD. Give praise, O servants of the LORD, |
| 2 | Genesis 9:14 | Whenever I form clouds over the earth and the rainbow appears in the clouds, |
| 3 | 1 Kings 18:44–45 | On the seventh time the servant reported, “There is a cloud as small as a man’s hand rising from the sea.” And Elijah replied, “Go and tell Ahab, ‘Prepare your chariot and go down before the rain stops you.’” |
| 4 | Job 26:8–9 | He wraps up the waters in His clouds, yet the clouds do not burst under their own weight. |
| 5 | Job 36:27–33 | For He draws up drops of water which distill the rain from the mist, |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — כָּסָה, ham.kha.Sehgenerated
The verb כָּסָה (*kacah*) is a piel participle meaning 'to cover.' It suggests filling up hollows or hiding something from view, which is evident in its use throughout the Bible. In this context, it describes God covering the sky with clouds, indicating His presence and provision.
The active voice of the participle shows that God is the one who covers, emphasizing His role as the creator who actively engages with the world. This word conveys a sense of protection and care, as clouds often signify shelter and blessing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses covers for כָּסָה, aligning with the KJV and ASV.
Sentence Structuregenerated
The finite verbs in this verse are מְכַסֶּ֬ה, מֵּכִ֣ין, and מַּצְמִ֖יחַ, each governing their respective phrases. The structure emphasizes God's actions: covering the heavens, preparing rain, and causing grass to grow.
The arrangement of the clauses highlights the sequence of God's actions, with each verb followed by its object, illustrating a clear and rhythmic description of God's creative work.
Septuagint Backgroundgenerated
The Septuagint translates כָּסָה as περιβάλλοντι, which also means 'to cover.' This choice reflects the same active sense of God's involvement in creation, maintaining the original meaning.
Other words like מָטָר are rendered as ὑετόν, which directly corresponds to 'rain,' preserving the notion of God's provision for the earth.
In plain words — the whole versegenerated
Psalm 147:8 describes how God covers the sky with clouds, prepares rain for the earth, and makes grass grow on the hills. This verse shows God's care for creation and His role in providing for the needs of the earth.
Frequently Asked Questionsgenerated
It signifies God's presence and readiness to provide for the earth, as clouds often bring rain.
Rain is essential for life and growth, symbolizing God's provision and favor.
It illustrates God's ability to sustain life in various terrains, showing His care for all aspects of creation.
It emphasizes God's active role as a provider, highlighting His intimate involvement in the natural world.
Reflection Questionsgenerated
- In what ways do I see God's provision in my life today?
- How can I be more aware of the beauty of creation around me?
- What does it mean for me to trust in God's provision as described in this verse?
- How can I express gratitude for the natural resources that God provides?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on God's creative power as seen in this verse, emphasizing His continual work in creation.
They must suppose that our ancestors went down into Egypt without bodies and invisible and that only the soul of Joseph was imprisoned by Pharaoh, because it is written,Early Church Fathers on Psalms 147 →
That you may be aware that God the Father worked not only on those first six days but “even until now,” read the [saying] of the prophet, “Before I formed you in the womb, I knew you”;Early Church Fathers on Psalms 147 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 147:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho covereth the heaven with clouds,.... Which are exhalations of vapours out of the earth, and of waters out of the sea, by the sun, and formed into clouds; which are carried about in the air, and
Read John Gill on Psalms 147 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.
Read Robert Jamieson on Psalms 147 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 147:8 Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.Ver. 8. Who covereth the heaven with clouds] As 1 Kings 18:45, and still, as there is need. It is not by nature, or hap hazard, as men are apt to dream, and are therefore so often told this truth, and admonished, that the second causes do but serve the Divine providence, in these common occurrents. Who prepareth rain for the earth] Rain (which is nothing else but the flux of a moist cloud, out of the middle region of the air), as it cometh by a decree of God, Job 28:26, so it is wholly at his disposing when and where it shall fall, even to a drop, Amos 4:7.
Read John Trapp on Psalms 147 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Who covereth the heaven with clouds] Collects the vapours together, in order to cause it to rain upon the earth. Even the direction of the winds, the collection of the clouds, and the descent of the rain, are under the especial management of God. These things form a part of his providential management of the world. Maketh grass to grow upon the mountains.] After this clause the Vulgate, the Septuagint, AEthiopic, Arabic, and Anglo-Saxon, add, and herb for the service of man. It appears that a hemistich, or half-line, has been lost from the Hebrew text; which, according to the above Versions, must have stood thus: ועשב לעבדת האדם veeseb laabodath haadam, as in Psalms 104:14: "And…
Read AdamClarke on Psalms 147 →CambridgeThe Cambridge Bible for Schools and Colleges8. Cp. Psalms 104:13-14. upon the mountains] Without man’s care and cultivation. The LXX adds καὶχλὁηντῇδουλείᾳτῶνἀνθρώπων from Psalms 104:14, Vulg. ‘herbam servituti hominum,’ which appears in P.B.V. as and herb for the use of men.
Read Cambridge on Psalms 147 →Albert Barnes1798–1870Barnes' Notes on the BibleWho covereth the heaven with clouds - Clouds that are designed to convey refreshing rain to the earth.
Read Albert Barnes on Psalms 147 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Clouds—The early Sanscrit calls the clouds “the cows of the gods nourishing the earth.” Upon the mountains—That is, beyond man’s reach, for the wild goats of the rock.
Read Daniel Denison Whedon on Psalms 147 →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
who covers the sky with clouds, who prepares rain for the earth, who makes grass to grow on the hills.
who covers the sky with clouds, who prepares rain for the earth, who makes grass grow on the mountains.
who covers the sky with clouds, who prepares rain for the earth, who makes grass to grow on the hills.
He covers the sky with clouds, provides the earth with rain, and causes grass to grow on the hillsides.
Tyndale line
Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.
Who covereth the heavens with clouds, Who prepareth rain for the earth, Who maketh grass to grow upon the mountains.
Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.
Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.
Which couereth the heauen with cloudes, and prepareth raine for the earth, and maketh the grasse to growe vpon the mountaines:
Strictly literal
Who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains;
Who is covering the heavens with clouds, Who is preparing for the earth rain, Who is causing grass to spring up [on] mountains,
Who is covering the heavens with clouds, || Who is preparing rain for the earth, || Who is causing grass to spring up [on] mountains,
Who covereth the heaven with clouds, who prepareth rain for the earth, who causeth grass to grow upon the mountains;
He covers the heavens with clouds and prepares rain for the earth, making the grass to grow on the mountains.
From the Latin
Who declareth his word to Jacob: his justices and his judgments to Israel.
Simplified
He covers the sky with clouds to bring rain to the earth, and makes the grass grow on the hills.
By his hand the heaven is covered with clouds and rain is stored up for the earth; he makes the grass tall on the mountains.
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 of Psalms 147:8 describes God as the one who covers the sky with clouds, prepares rain for the earth, and makes grass grow on the hills. The Septuagint agrees with the Masoretic Text in meaning, as it captures the same themes, but the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct comparison for this verse, but the agreement between the Masoretic Text and the Septuagint is significant, indicating a shared understanding of God's providence in nature.
הַֽמְכַסֶּ֬ה שָׁמַ֨יִם׀ בְּעָבִ֗ים הַמֵּכִ֣ין לָאָ֣רֶץ מָטָ֑ר הַמַּצְמִ֖יחַ הָרִ֣ים חָצִֽיר׃
8 of the 9 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 147:8
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 כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
Art | V-Piel — Particle · verb piel participle (active) masculine singularHTd/Vprmsa
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 — Noun common · masculine plural absoluteHNcmpa
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.
עָב (‘ab) refers to a dark cloud or cloud mass, and can also mean a thicket. The word is derived from a root meaning to envelop or cover, suggesting density or darkness. It appears in contexts related to clouds and thick vegetation, as noted in 2 Chronicles 4:17.
עָב 53 n.m. dark cloud, cloud-mass, thicket
base
H5645 עָב dark cloud, cloud-mass, thicket
5645 `ab awb
(masculine and feminine); from 5743; properly, an envelope,
i.e. darkness (or density, 2 Chron. 4:17); specifically, a
(scud) cloud; also a copse:--clay, (thick) cloud, X thick,
thicket. Compare 5672.
see HEBREW for 05743
see HEBREW for 05672
עָב (av) — cloud.
1) darkness, cloud, thicket
1a) dark cloud
1b) cloud mass
1c) thicket (as refuge)
Prep | N-cp — Preposition · noun common masculine plural absoluteHR/Ncmpa
In the summer season of Palestine, were an unlooked-for phenomenon, 1Sa 12:17,18, and rising from off the Mediterranean, betokened rain, 1Ki 18:44 Lu 12:54. Clouds are the symbol of armies and multitudes, probably by their grand and majestic movements, Isa 60:8 Jer 4:13 Heb 12:1. They betokened the presence of Jehovah, as on mount Sinai,
Ex 19:9 24:12-18; in the temple, Ex 40:34 1Ki 8:10; in the cloudy…
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine singularHTd/Vhrmsa
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
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/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
מָטַר (matar) means 'rain' in Hebrew. It is derived from the root word מָטַר (H4305), which also relates to rain. The entries consistently define it simply as rain, with no significant disagreement among the lexicons.
H4306 מָטַר rain
4306 matar maw-tawr'
from 4305; rain:--rain.
see HEBREW for 04305
מָטַר (ma.tar) — rain.
rain
N-ms — Noun common · masculine singular absoluteHNcmsa
ran (maTar, Arabic (?), maTar, "rain" geshem, "heavy rain" moreh, "early rain," yoreh, "former rain," malqosh, "latter rain"; brecho, huetos):
1. Water-Supply in Egypt and Palestine:
In Egypt there is little or no rainfall, the water for vegetation being supplied in great abundance by the river Nile; but in Syria and Palestine there are no large rivers, and the people have to depend entirely on the fall of rain for water for themselves, their animals and their fields. The children of Israel when in Egypt were promised by Yahweh a land which "drinketh water of the rain of heaven" (De 11:11). Springs and fountains are found in most of the valleys, but the flow of the springs depends directly on the fall of rain or snow in the mountains.
2. Importance of Rain in Season:
Rain
There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the “latter rain” (Prov. 16:15). (3.) Geshem, the winter rain, “the rains.” The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The “early” or “former” rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp.
In the Bible "early rain" signifies the rain of the autumn, (11:14) and "latter rain" the rain of spring. (Proverbs 16:1,5) For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, "any particular periods of rain or succession of showers…
In Scripture the "early" and the "latter" rain of Palestine is spoken of, De 11:14 Ho 6:3. The former falls in the latter part of October, the seed-time of Palestine; and the weather then continues variable, with more or less rain the whole winter, until after the latter or spring rain in April. Afterwards, the weather becomes serene, and the crops ripen. The wheat harvest takes place in May; by the middle of August, the fruits are gathered in; and from that time to the coming of the first or October rains, prevail the scorching heats and droughts of summer. Nothing can more expressively represent spiritual blessings than copious showers of rain after this trying season is past, De 32:2
צָמַח (tsamach) is a Hebrew verb meaning to sprout or spring up. It encompasses various forms of growth, including plants, hair, and even speech. The root can be used in different grammatical aspects, such as causing something to grow or sprout. The entries highlight its literal and figurative uses, particularly in contexts like abundant growth or the effects of rain.
צָמַח vb. sprout, spring up
Qal sprout, spring up
Pi. grow abundantly
Hiph.
cause to grow
of rain, cause the earth to sprout
base
H6779 צָמַח sprout, spring up
6779 tsamach tsaw-makh'
a primitive root; to sprout (transitive or intransitive,
literal or figurative):--bear, bring forth, (cause to, make
to) bud (forth), (cause to, make to) grow (again, up), (cause
to) spring (forth, up).
צָמַח (tsa.mach) — to spring.
1) to sprout, spring up, grow up
1a)(Qal)
1a1) to sprout, spring up
1a1a) of plants
1a1b) of hair
1a1c) of speech (fig.)
1b) (Piel) to grow abundantly or thickly
1c) (Hiphil)
1c1) to cause to grow
1c2) to cause to sprout
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine singularHTd/Vhrmsa
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)
N-mp — Noun common · masculine plural absoluteHNcmpa
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
חָצִיר (chatsiyr) refers to green grass or herbage, and can also denote leeks. The entries highlight its association with the greenness of a courtyard and its use as food for animals. Additionally, it is noted as a symbol of things that perish quickly.
חָצִיר n.m. green grass, herbage
grass, as food for animals;spec. of leeks
as type of what is quickly perishing
base
H2682a חָצִיר green grass, herbage H2682b חָצִיר green grass, herbage
2682 chatsiyr khaw-tseer'
perhaps originally the same as 2681, from the greenness of a
courtyard; grass; also a leek (collectively):--grass, hay,
herb, leek.
see HEBREW for 02681
חָצִיר (cha.tsir) — grass.
1a) grass
1b) of the quickly perishing (fig.)
חָצִיר (cha.tsir) — leek.
grass, leek, green grass, herbage
N-ms — Noun common · masculine singular absoluteHNcmsa
gras:
(1) chatsir, from a root meaning "greenness"; compare Arabic Khudra, which includes grasses and green vegetables (1Ki 18:5; 2Ki 19:26; Job 40:15; Ps 104:14, etc.). Isa 15:6 is translated in the King James Version "have," the Revised Version (British and American) "grass"; Pr 27:25, English Versions of the Bible "hay," margin "Hebrew grass"; Nu 11:5 English Versions of the Bible translates "leeks." It is a term for herbage in general.
Grass
(1.) Heb. hatsir, ripe grass fit for mowing (1 Kings 18:5; Job 40:15; Ps. 104:14). As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa. 40:6, 7; Ps. 90:5). In Num. 11:5 this word is rendered “leeks.”
(2.) Heb. deshe’, green grass (Gen. 1:11, 12; Isa. 66:14; Deut. 32:2). “The sickly and forced blades of grass which spring up on the flat…
Sometimes means any green herbage, Isa 15:6, and sometimes the usual food of cattle, Ps 104:14. The quick growth of grass, its tenderness, and its rapid combustion when dry, have furnished the sacred writers with some of their most appropriate illustrations, Ps 90:5,6 92:7 103:15,16 Isa 40:6-8 51:12 Jas 1:10 1Pe 1:24. All sorts of grass and small shrubs are still used in Syria for fuel, on account of the scarcity of wood, Mt 6:28-30. Travelers in that country often see grass growing on the housetops, the roofs…