Psalms 18:7 — Word Study
WLCוַתִּגְעַ֬שׁ וַתִּרְעַ֨שׁ׀ הָאָ֗רֶץ וּמוֹסְדֵ֣י הָרִ֣ים יִרְגָּ֑זוּ וַ֝יִּתְגָּֽעֲשׁ֗וּ כִּי־ חָ֥רָה לֽוֹ׃
BSAnarrowtsar to callqârâʼ The LordYᵉhôvâh to(wards)ʼêl Godʼĕlôhîym to cryshâvaʻ to hearshâmaʻ templehêykâl voiceqôwl cryshavʻâh facepânîym Lebobôwʼ earʼôzen
| Greek | English | Parsing |
|---|---|---|
| וַתִּגְעַ֬שׁ | and it shook | Verb, Qal, sequential imperfect third person feminine singular |
| וַתִּרְעַ֨שׁ׀ | and it quaked | Verb, Qal, sequential imperfect third person feminine singular |
| הָאָ֗רֶץ | the earth | Particle, noun common feminine singular absolute |
| וּמוֹסְדֵ֣י | and [the] foundations of | Conjunction, noun common masculine plural construct |
| הָרִ֣ים | [the] mountains | Noun common, masculine plural absolute |
| יִרְגָּ֑זוּ | they trembled | Verb, Qal, imperfect third person masculine plural |
| וַ֝יִּתְגָּֽעֲשׁ֗וּ | and they shook back and forth | Verb, Hithpael, sequential imperfect third person masculine plural |
| כִּי־ | for | Particle |
| חָ֥רָה | it burned | Verb, Qal, perfect third person masculine singular |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the earth shook and quaked, and the foundations of the mountains trembled; they were shaken because He burned with anger. |
| KJV | Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth. |
| ASV | Then the earth shook and trembled; The foundations also of the mountains quaked And were shaken, because he was wroth. |
| YLT | And shake and tremble doth the earth, And foundations of hills are troubled, And they shake — because He hath wrath. |
| WEB | Then the earth shook and trembled. The foundations also of the mountains quaked and were shaken, because he was angry. |
| BBE | Then trouble and shock came on the earth; and the bases of the mountains were moved and shaking, because he was angry. |
Where they part company is חָ֥רָה — see How Translations Differ.
The structure features one main clause and several subordinate clauses that detail the effects of God's anger.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּ
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 18:7
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 Response in Distressgenerated
Psalm 18:7 describes a dramatic response from God to the psalmist's cries for help. The imagery of the earth shaking and the mountains trembling illustrates the power of God when He acts in anger. This passage reflects the deep connection between divine anger and natural phenomena, emphasizing God's authority over creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 114:4–7 | the mountains skipped like rams, the hills like lambs. |
| 2 | Matthew 28:2 | Suddenly there was a great earthquake, for an angel of the Lord descended from heaven, rolled away the stone, and sat on it. |
| 3 | Acts 4:31 | After they had prayed, their meeting place was shaken, and they were all filled with the Holy Spirit and spoke the word of God boldly. |
| 4 | Acts 16:25–26 | About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them. |
| 5 | Psalm 46:2 | Therefore we will not fear, though the earth is transformed and the mountains are toppled into the depths of the seas, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חָ֥רָה, Cha.rahgenerated
The verb חָ֥רָה (charah) means to burn or be incensed, particularly in the context of anger. It conveys a sense of intense emotional response, often associated with zeal or wrath. The parsing indicates it is in the perfect tense, showing that God's anger is a completed action, emphasizing its immediacy and intensity.
This word is used to express strong emotions, and in this verse, it connects God's anger directly to the physical upheaval of the earth. It shows that God's displeasure is not just a spiritual or emotional state but has tangible effects on the world around us.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַתִּגְעַ֬שׁ (va.tig.'ash), and it shook, governs the entire verse, with several clauses describing the effects of this shaking. The structure emphasizes the sequence of events: the earth shakes, the mountains tremble, and the cause is identified as God's anger.
The use of sequential imperfect verbs illustrates ongoing action, suggesting that the shaking and quaking are not isolated events but part of a continuous response to God's anger.
Septuagint Backgroundgenerated
The Septuagint translates וַתִּגְעַ֬שׁ as ἐν (en), indicating a focus on the presence of shaking. This choice highlights the immediacy of the action and its connection to God's intervention.
The LXX's rendering of חָ֥רָה as φωνῆς (phōnēs) suggests a link between God's voice and His anger, emphasizing that His displeasure is both heard and felt.
In plain words — the whole versegenerated
Psalm 18:7 describes how the earth shook and quaked because of God's anger. This verse illustrates the power of God and how His emotions can have a dramatic impact on the world around us.
Frequently Asked Questionsgenerated
The shaking of the earth symbolizes God's powerful response to the psalmist's distress, showing that divine anger can manifest in natural phenomena.
The foundations of the mountains represent stability and strength. Their trembling indicates a profound disturbance caused by God's anger.
God's anger is portrayed as a just response to the psalmist's cries for help, emphasizing His active involvement in the affairs of humanity.
The imagery of shaking and quaking highlights the connection between God's emotional state and the physical world, illustrating His sovereignty over creation.
Reflection Questionsgenerated
- How do I understand the relationship between God's anger and His actions in my life?
- What are some examples in my life where I have seen God's power at work?
- How can I respond to God's anger in a way that leads to growth and understanding?
- In what ways can I recognize the impact of my emotions on those around me?
The early church on this verse — how the Fathers read it
Early church Fathers quoted this verse to discuss God's power and response to human distress, illustrating the connection between divine anger and natural phenomena.
When the Son of God journeyed on the earth in the time of his incarnation, whoever worshiped the natural elements of this earth were shaken and trembled, and everywhere his reputation became familiar to the ears of Greeks and barbarians;Early Church Fathers on Psalms 18 →
"And the earth was moved and trembled" [Psalms 18:7]. When the Son of Man was thus glorified, sinners were moved and trembled.Early Church Fathers on Psalms 18 →
The effect of God’s hearkening and being moved to wrath was that everything together was reduced to alarm and confusion, their common master being enraged.Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the earth shook and trembled,.... As it did quickly after Christ called upon the Lord, and cried to his God upon the cross, Matthew 27:50; and so some time after, when his people were praying
Read John Gill on Psalms 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth. Then the earth shook and trembled ... because he was wroth - with my persecutors.
Read Robert Jamieson on Psalms 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen God appeared on my behalf in a miraculous and glorious manner, and with the great terror and confusion of all mine enemies, which is here compared to an earthquake. The earthquake was so deep and violent, that it overthrew whole mountains by the roots; whereby he designs his lofty and potent enemies; such being oft compared to mountains, as ,3 144:5 , &c.
Read Matthew Poole on Psalms 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:7 Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.Ver. 7. Then the earth shook and trembled, &c.] Upon David’ s prayer all this befell; like as, Acts 4:31, the house shook wherein they were praying; and the thundering legion procured thunder and rain; and so did Samuel by his prayers, 1 Samuel 12:17-18. But this terrible tempest here described is to be taken rather allegorically than historically. The prophet, in most lofty and lively terms and expressions (far above the strain of the most sublime either poets or orators), describeth God’ s powerful presence and concurrence in David’ s conquests. The foundations also…
Read John Trapp on Psalms 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The earth shook.—The sudden burst of the storm is the Divine answer to the sufferer’s prayer. For similar manifestations comp. Psalms 68:7-8; Psalms 77:14-20; Amos 9:5; Micah 1:3; Habakkuk 3:4; but here the colours are more vivid, and the language more intense. In fact, the whole realm of poetry cannot show a finer feeling for nature in her wrath. We first hear the rumbling of the earth, probably earthquake preceding the storm (for volcanic phenomena of Palestine see Stanley’s Sinai and Palestine, 124), or possibly only its distant threatening. Comp. “Earth groans as if beneath a heavy load.” BYRON. Foundations also of the hills.—In Sam., “of the heavens”—i.e., the hills, called also…
Read Charles John Ellicott on Psalms 18 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Then the earth shook and trembled] "In this and the following verses David describes, by the sublimest expressions and grandest terms, the majesty of God, and the awful manner in which he came to his assistance. The representation of the storm in these verses must be allowed by all skilful and impartial judges to be truly sublime and noble, and in the genuine spirit of poetry. The majesty of God, and the manner in which he is represented as coming to the aid of his favourite king, surrounded with all the powers of nature as his attendants and ministers, and arming (as it were) heaven and earth to fight his battles, and execute his vengeance, is described in the loftiest and most…
Read AdamClarke on Psalms 18 →
CambridgeThe Cambridge Bible for Schools and Colleges7–15. Forthwith David’s prayer is answered by the Advent of Jehovah for the discomfiture of his enemies. He manifests Himself in earthquake and storm. The majestic though terrible phenomena of nature are the expression of His presence. Nature in its stern and awful aspect is a revelation of His judicial wrath. We may call this an ‘ideal’ description of a Theophany; for though it is possible that David refers to some occasion when his enemies were scattered by the breaking of a terrible storm (cp. Joshua 10:11; Judges 5:20 f.; 1 Samuel 7:10), we have no record of such an event having actually happened in his life; and in any case the picture is intended to serve as a description of God’s…
Read Cambridge on Psalms 18 →
Albert Barnes1798–1870Barnes' Notes on the BibleThen the earth shook and trembled - The description which follows here is one of the most sublime that is to be found in any language.
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
Then the earth shook and quaked, and the foundations of the mountains trembled; they were shaken because He burned with anger.
Then the earth shook and trembled. The foundations also of the mountains quaked and were shaken, because he was angry.
Then the earth shook and quaked, and the foundations of the mountains trembled; they were shaken because He burned with anger.
The earth heaved and shook; the roots of the mountains trembled; they heaved because he was angry.
Tyndale line
Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.
Then the earth shook and trembled; The foundations also of the mountains quaked And were shaken, because he was wroth.
Then the earth shook and trembled, me foundations also of the mountains moved and were shaken, because he was wroth.
Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.
Then the earth trembled, and quaked: the foundations also of the mountaines mooued and shooke, because he was angrie.
Strictly literal
Then the earth shook and quaked, and the foundations of the mountains trembled and shook, because he was wroth.
And shake and tremble doth the earth, And foundations of hills are troubled, And they shake — because He hath wrath.
And the earth shakes and trembles, || And foundations of hills are troubled, || And they shake—because He has wrath.
(18:8) Then shook and trembled the earth; and the foundations of the mountains were moved; and they were shaken, because he was wroth.
Then the earth shook and trembled; the foundations of the mountains also trembled and were shaken because God was angry.
From the Latin
His going out is from the end of heaven, And his circuit even to the end thereof: and there is no one that can hide himself from his heat.
Simplified
The earth shook to and fro; the foundations of the mountains trembled, shaking because of his anger.
Then trouble and shock came on the earth; and the bases of the mountains were moved and shaking, because he was angry.
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 18:7 describes the earth shaking and the mountains trembling due to God's anger, stating, "Then the earth shook and quaked, and the foundations of the mountains trembled; they were shaken because He burned with anger." The Septuagint, while not providing a direct translation of this verse, aligns closely with the Masoretic Text in terms of thematic elements, although the specific wording and structure differ. The Dead Sea Scrolls, including 4Q85, 8Q2, 11Q7, and 5/6hev1b, do not contain this verse directly but include fragments that suggest similar themes of calling upon God in distress. Overall, the Masoretic Text stands as the primary witness for this verse, with the Septuagint and Dead Sea Scrolls providing context and thematic resonance rather than direct agreement or disagreement.
וַתִּגְעַ֬שׁ וַתִּרְעַ֨שׁ׀ הָאָ֗רֶץ וּמוֹסְדֵ֣י הָרִ֣ים יִרְגָּ֑זוּ וַ֝יִּתְגָּֽעֲשׁ֗וּ כִּי־ חָ֥רָה לֽוֹ׃
8 of the 10 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.
[בצר] [ל׳י] [אקרא] [יהוה] [ואל] אלה׳י אשוע [ישמע] [מהיכל׳ו] [קול׳י] [ושועת׳י] [לפני׳ו] תבוא באזני׳ו
4 words on the leather — 10 supplied entire by an editor.
[בצר] [ל׳י] [אקרא] יהוה [ואל] [אלה׳י] [אשוע] [ישמע] [מהיכל׳ו] קול׳י [ושועת׳י] [לפני׳ו] [תבוא] [באזני׳ו]
nothing on the leather here — 2 partly restored, 12 supplied entire by an editor.
[בצר] [ל׳י] אקרא יהוה ואל אלוה׳י אשוע [ישמע] [מהיכל׳ו] [קול׳י] [ושועת׳י] [לפני׳ו] [תבוא] [באוזני׳ו]
3 words on the leather — 2 partly restored, 9 supplied entire by an editor.
[בצר] [ל׳י] [אקרא] [יהוה] [ואל] אלה׳י אשוע ישמע [מהיכל׳ו] [קול׳י] [ושועת׳י] [לפני׳ו] [תבוא] [באזני׳ו]
1 word on the leather — 2 partly restored, 11 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 18:7
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.
גָּעַשׁ (ga`ash) is a Hebrew verb meaning to shake or quake. It encompasses various forms, including shaking violently, being convulsed, and reeling back and forth. The word appears in contexts related to agitation or disturbance, particularly in the Qal and Pual forms, indicating both active shaking and a state of being shaken.
[גָּעַשׁ] vb. shake, quake
Qal quake of earth at theoph.
Pu. be shaken up, convulsed
Hithp. shake back and forth, toss or reel to and fro
Hithpo. reel to and fro
base
H1607 גָּעַשׁ
1607 ga`ash gaw-ash'
a primitive root to agitate violently:--move, shake, toss,
trouble.
גָּעַשׁ (ga.ash) — to shake.
1) to shake, quake
1a) (Qal) to shake
1b) (Pual) to be shaken up, convulsed
1c) (Hithpael) to shake back and forth, toss or reel to and fro
1d) (Hithpoel) to reel to and fro
Hc/Vqw3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
רָעַשׁ (ra`ash) is a Hebrew verb meaning to quake or shake. It describes actions such as trembling or moving, often due to fear, and can also refer to the springing of a horse. The verb appears in different forms, including Qal (to shake), Niphal (to be made to quake), and Hiphil (to cause to quake or leap).
[רָעַשׁ] vb. quake, shake
Qal quake, shake
Niph. is made to quake
Hiph.
cause to quake
cause (horse) to spring, leap (like locust)
base
H7493 [רָעַשׁ] quake, shake
7493 ra`ash raw-ash
a primitive root; to undulate (as the earth, the sky, etc.;
also a field of grain), partic. through fear; specifically, to
spring (as a locust):--make afraid, (re-)move, quake, (make
to) shake, (make to) tremble.
רָעַשׁ (ra.ash) — to shake.
1) to quake, shake
1a) (Qal) to quake, shake
1b) (Niphal) to be made to quake
1c)(Hiphil)
1c1) to cause to quake
1c2) to cause to spring or leap (of horse)
Hc/Vqw3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
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
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/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
מוֹסָד (mowcad) means 'foundation' and is derived from the root word represented by Strong's H3245. The entries consistently define it as a base or foundation, with no significant disagreement among the lexicons.
[מוֹסָד] n.m. foundation
base
H4144 [מוֹסָד] foundation
4144 mowcad mo-sawd'
from 3245; a foundation:--foundation.
see HEBREW for 03245
מוֹסָד (mo.sad) — foundation.
foundation
HC/Ncmpc — 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…
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)
HNcmpa — 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
רָגַז (ragaz) is a Hebrew verb meaning to tremble or quake, often in response to strong emotions like anger or fear. It can describe both a state of agitation and the act of causing agitation in others. The entries indicate its use in various forms, including Qal, Hiphil, and Hithpael, covering a range of emotional responses.
רָגַז vb. be agitated, quiver, quake, be excited, perturbed
Qal quake
Hiph. cause to quake, disquiet, enrage
Hithp. excite oneself
base
H7264 רָגַז be agitated, quiver, quake, be excited, perturbed .quake
. cause to quake, disquiet, enrage
. excite oneself
7264 ragaz raw-gaz'
a primitive root; to quiver (with any violent emotion,
especially anger or fear):--be afraid, stand in awe,
disquiet, fall out, fret, move, provoke, quake, rage, shake,
tremble, trouble, be wroth.
רָגַז (ra.gaz) — to tremble.
1) tremble, quake, rage, quiver, be agitated, be excited, be perturbed
1a)(Qal) to quake, be disquieted, be excited, be perturbed
1b) (Hiphil) to cause to quake, disquiet, enrage, disturb
1c) (Hithpael) to excite oneself
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
גָּעַשׁ (ga`ash) is a Hebrew verb meaning to shake or quake. It encompasses various forms, including shaking violently, being convulsed, and reeling back and forth. The word appears in contexts related to agitation or disturbance, particularly in the Qal and Pual forms, indicating both active shaking and a state of being shaken.
[גָּעַשׁ] vb. shake, quake
Qal quake of earth at theoph.
Pu. be shaken up, convulsed
Hithp. shake back and forth, toss or reel to and fro
Hithpo. reel to and fro
base
H1607 גָּעַשׁ
1607 ga`ash gaw-ash'
a primitive root to agitate violently:--move, shake, toss,
trouble.
גָּעַשׁ (ga.ash) — to shake.
1) to shake, quake
1a) (Qal) to shake
1b) (Pual) to be shaken up, convulsed
1c) (Hithpael) to shake back and forth, toss or reel to and fro
1d) (Hithpoel) to reel to and fro
Hc/Vtw3mp — Verb · Hithpael · sequential imperfect third person masculine pluralHc/Vtw3mp
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…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
