Psalms 18:13 — Word Study
WLCוַיַּרְעֵ֬ם בַּשָּׁמַ֨יִם׀ יְֽהוָ֗ה וְ֭עֶלְיוֹן יִתֵּ֣ן קֹל֑וֹ בָּ֝רָ֗ד וְגַֽחֲלֵי־ אֵֽשׁ׃
BSAhailstonesbârâd [hail, ice stones] and coalsgechel [burning coals, hot embers] of fireʼêsh [intense heat, divine judgment]
| Greek | English | Parsing |
|---|---|---|
| וַיַּרְעֵ֬ם | and he thundered | Verb, Hiphil, sequential imperfect third person masculine singular |
| בַּשָּׁמַ֨יִם׀ | in the heavens | Preposition, noun common masculine plural absolute |
| יְֽהוָ֗ה | Yahweh | Noun proper |
| וְ֭עֶלְיוֹן | and [the] Most High | Conjunction |
| יִתֵּ֣ן | he gave forth | Verb, Qal, imperfect third person masculine singular |
| קֹל֑וֹ | voice his | Noun common masculine singular construct, suffix |
| בָּ֝רָ֗ד | hail | Noun common, masculine singular absolute |
| וְגַֽחֲלֵי־ | and coals of | Conjunction, noun common masculine plural construct |
| אֵֽשׁ׃ | fire | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD thundered from heaven; the voice of the Most High resounded— hailstones and coals of fire. |
| KJV | The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire. |
| ASV | Jehovah also thundered in the heavens, And the Most High uttered his voice, Hailstones and coals of fire. |
| YLT | And thunder in the heavens doth Jehovah, And the Most High giveth forth His voice, Hail and coals of fire. |
| WEB | Yahweh also thundered in the sky. The Most High uttered his voice: hailstones and coals of fire. |
| BBE | The Lord made thunder in the heavens, and the voice of the Highest was sounding out: a rain of ice and fire. |
All translations agree on the depiction of the LORD thundering from heaven.
The main clause is followed by a prepositional phrase and two noun phrases that elaborate on the action and its implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָב
verbנֹגַהּ
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 18:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The LORD's Power in Judgmentgenerated
Psalm 18:13 describes the dramatic display of God's power as He thunders from heaven. This verse emphasizes the might of God, who commands nature and uses it as a means of judgment. The surrounding verses illustrate how God's presence is both awe-inspiring and fearsome, showcasing His authority over creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:48 | He abandoned their cattle to the hail and their livestock to bolts of lightning. |
| 2 | Psalm 104:7 | At Your rebuke the waters fled; at the sound of Your thunder they hurried away— |
| 3 | Exodus 20:18 | When all the people witnessed the thunder and lightning, the sounding of the ram’s horn, and the mountain enveloped in smoke, they trembled and stood at a distance. |
| 4 | 1 Samuel 7:10 | As the Philistines drew near to fight against Israel, Samuel was sacrificing the burnt offering. But that day the LORD thundered loudly against the Philistines and threw them into such confusion that they fled before Israel. |
| 5 | Job 40:9 | Do you have an arm like God’s? Can you thunder with a voice like His? |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — וַיַּרְעֵ֬ם, vai.yar.'Emgenerated
The verb וַיַּרְעֵ֬ם (vai.yar.'Em) is a Hiphil form of the root רָעַם (ra`am), meaning 'to thunder.' It conveys the idea of producing a loud, rumbling sound, often associated with divine anger or powerful speech. In this context, it highlights God's authoritative voice that shakes the heavens.
This word is used to depict God's active role in delivering judgment. The Hiphil form indicates that God is the one who causes the thunder, emphasizing His sovereignty and power over the natural world.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree that the LORD thunders from heaven, emphasizing His powerful voice.
Sentence Structuregenerated
The finite verb וַיַּרְעֵ֬ם governs the entire verse, indicating that the action of thundering is central. It is followed by a prepositional phrase indicating the location, 'from heaven,' and a noun phrase describing the subject, 'the voice of the Most High.'
The structure emphasizes God's action and presence, with the thunderous voice leading into the description of the hailstones and coals of fire, which serve as symbols of His judgment.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּרְעֵ֬ם as τηλαυγήσεως, which conveys a similar sense of brightness or clarity associated with thunder. This choice highlights God's powerful and illuminating presence.
This translation choice suggests a focus on the clarity and impact of God's voice, as the LXX often emphasizes the divine nature of God's actions.
In plain words — the whole versegenerated
Psalm 18:13 shows the LORD thundering from heaven, with His voice being powerful and commanding. This verse illustrates God's authority and the imagery of hailstones and coals of fire as symbols of His judgment.
Frequently Asked Questionsgenerated
It signifies God's powerful presence and authority, demonstrating His ability to command nature and execute judgment.
These elements symbolize God's judgment and the destructive power that can accompany His voice.
It emphasizes God's might and sovereignty, portraying Him as a powerful ruler who intervenes in the world.
The title 'Most High' underscores God's supreme authority over all creation, reinforcing His position as the ultimate judge.
Reflection Questionsgenerated
- How does the imagery of thunder and fire affect your understanding of God's power?
- In what ways do you see God's authority displayed in the world around you?
- How can you respond to the powerful voice of God in your own life?
- What does this verse teach you about the nature of divine judgment?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to illustrate God's powerful voice and its implications for the just.
"And the Lord has thundered from heaven" [Psalms 18:13]. And in confidence of the Gospel the Lord has sounded forth from the heart of the just One.Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord also thundered in the heavens,.... By his apostles and ministers, some of which were Boanergeses, sons of thunder, whose ministry was useful to shake the consciences of men, and bring them
Read John Gill on Psalms 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.
Read Robert Jamieson on Psalms 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord also thundered, to wit, against my adversaries. Thunder is a sign of God’ s anger, 7:10. His voice, i.e. thunder, oft so called. The same thing expressed in other words.
Read Matthew Poole on Psalms 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:13 The LORD also thundered in the heavens, and the Highest gave his voice; hail [stones] and coals of fire.Ver. 13. The Lord also thundered in the heavens] Quasi pro classico, et auspicio proelii ineundi.
Read John Trapp on Psalms 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) In the heavens.—The version in Samuel is from the heavens,” which is better. For the thunder as God’s voice see Psalms 29:3, and Note.
Read Charles John Ellicott on Psalms 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. The Lord also thundered in the heavens, and the Highest gave his voice] And then followed the hail and coals of fire. The former verse mentioned the lightning, with its effects; this gives us the report of the thunder, and the increasing storm of hail and fire that attended it. Some think the words hail-stones and coals of fire are entered here by some careless transcribers from the preceding verse; and it is true that they are wanting in the Septuagint and the Arabic, in the parallel place in 2 Samuel, and in five of Kennicott's and De Rossi's MSS. I should rather, with Bishop Horsley, suppose them to be an interpolation in the preceding verse: or in that to have been borrowed…
Read AdamClarke on Psalms 18 →CambridgeThe Cambridge Bible for Schools and Colleges13. and the Highest &c.] R.V., and the Most High uttered his voice. The Most High is the title of God as the Supreme Ruler of the Universe. See Psalms 7:17; and Appendix, Note II. Thunder is the voice of God. See Psalms 29:3; Job 37:2-5. The words hailstones and coals of fire have no proper grammatical construction, and are wanting in the LXX and in 2 Sam. They seem to have been added here from Psalms 18:12 by an error of transcription.
Read Cambridge on Psalms 18 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord also thundered in the heavens - Thunder is often in the Scriptures described as the voice of God.
Read Albert Barnes on Psalms 18 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The LORD thundered from heaven; the voice of the Most High resounded— hailstones and coals of fire.
Yahweh also thundered in the sky. The Most High uttered his voice: hailstones and coals of fire.
The LORD thundered from heaven; the voice of the Most High resounded—hailstones and coals of fire.
The Lord thundered in the sky; the sovereign One shouted.
Tyndale line
The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.
Jehovah also thundered in the heavens, And the Most High uttered his voice, Hailstones and coals of fire.
The LORD also thundered in the heavens, and the Most High uttered his voice; hailstones and coals of fire.
The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.
The Lord also thundred in the heauen, and the Highest gaue his voyce, haylestones and coales of fire.
Strictly literal
And Jehovah thundered in the heavens, and the Most High uttered his voice: hail and coals of fire.
And thunder in the heavens doth Jehovah, And the Most High giveth forth His voice, Hail and coals of fire.
And YHWH thunders in the heavens, || And the Most High gives forth His voice, || Hail and coals of fire.
(18:14) And the Lord thundered in the heavens, and the Most High uttered forth his voice, [with] hail-stones and coals of fire.
Yahweh thundered in the heavens! The voice of the Most High shouted.
From the Latin
Who can understand sins? from my secret ones cleanse me, O Lord:
Simplified
The Lord thundered from heaven; the voice of the Most High sounded among the hailstones and burning coals.
The Lord made thunder in the heavens, and the voice of the Highest was sounding out: a rain of ice and fire.
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 aligns closely with the Septuagint, with seven of the nine words matched. The Dead Sea Scrolls contain fragments that support the general wording but include several words that were supplied by editors, indicating some textual restoration.
וַיַּרְעֵ֬ם בַּשָּׁמַ֨יִם׀ יְֽהוָ֗ה וְ֭עֶלְיוֹן יִתֵּ֣ן קֹל֑וֹ בָּ֝רָ֗ד וְגַֽחֲלֵי־ אֵֽשׁ׃
7 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.
[מנגה] [נגד׳ו] עבי׳ו עברו [ברד] [וגחלי] [אש]
7 words of the verse are on this fragment — 5 supplied entire by an editor.
[מנגה] [נגד׳ו] [עבי׳ו] [עברו] ברד [וגחלי] [אש]
7 words of the verse are on this fragment — 1 partly restored, 6 supplied entire by an editor.
[מנגה] [נגד׳ו] [עבי׳ו] עברו [ברד] [וגחלי] [אש]
7 words of the verse are on this fragment — 1 partly restored, 6 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 18:13
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.
רָעַם (ra`am) is a Hebrew verb primarily meaning 'to thunder.' It can refer to the sound of thunder or the act of causing thunder, with additional meanings of agitation or irritation. The entries indicate that it can be used in both the Qal and Hiphil forms, covering a range of meanings from making thunderous sounds to causing trembling.
[רָעַם] vb. denom. thunder
Qal make the sound of thunder, thunder
Hiph. thunder, cause to thunder
base
H7481 רָעַם vb. denom. thunder
7481 ra`am raw-am'
a primitive root; to tumble, i.e. be violently agitated;
specifically, to crash (of thunder); figuratively, to irritate
(with anger):--make to fret, roar, thunder, trouble.
רָעַם (ra.am) — to thunder.
1) to thunder
1a) (Qal)
1a1) to make the sound of thunder, thunder
1a2) to rage
1b) (Hiphil)
1b1) to thunder, cause thunder
1b2) to tremble, cause to tremble (by extension)
Hc/Vhw3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
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)
HNpt — Noun properHNpt
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
HC/Aamsa — ConjunctionHC/Aamsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בָּרָד (barad) means hail, specifically referring to hailstones. It is derived from the root word associated with H1258. The term is noted in the context of God's judgment in a figurative sense.
בָּרָד n.m. hail
base
H1259 בָּרָד hail
1259 barad baw-rawd'
from 1258; hail -hail ((stones)).
see HEBREW for 01258
בָּרָד (ba.rad) — hail.
1) hail
1a) of God's judgment (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
Hail!
A salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek Chaire, “Rejoice” (Luke 1:8). Used in mockery in Matt. 27:29.
A salutation, importing a wish for the welfare of the person addressed. It is now seldom used among us; but was customary among our Saxon ancestors, and imported "joy to you," or "health to you," including in the term health all kind of prosperity.
גַּחֶ֫לֶת (gechel) refers to coal, specifically burning coal or hot coals. It is derived from an unused root meaning to glow or kindle. The entries consistently define it as an ember or coal, without significant disagreement among the lexicons.
גַּחֶ֫לֶת n.f. coal
base
H1513 גַּחֶ֫לֶת coal
1513 gechel geh'-khel
or (feminine) gacheleth {gah-kheh'-leth}; from an unused root
meaning to glow or kindle; an ember:--(burning) coal.
גַּחֶ֫לֶת (ge.chel) — coal.
coal, burning coal, coals of fire, hot coals
Conj | N-cp — Conjunction · noun common masculine plural constructHC/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…