Psalms 29:5 — Word Study
WLCק֣וֹל יְ֭הוָה שֹׁבֵ֣ר אֲרָזִ֑ים וַיְשַׁבֵּ֥ר יְ֝הוָ֗ה אֶת־ אַרְזֵ֥י הַלְּבָנֽוֹן׃
BSAThe voiceqôwl [sound, utterance] of the LORDYᵉhôvâh [Yehovah] breaksshâbar [shatters, splits] the cedarsʼerez [trees of strength, durability] the LORDYᵉhôvâh [the supreme God] shattersshâbar▸ [breaks in pieces, ruptures] the cedarsʼerez [mighty trees] of LebanonLᵉbânôwn [the white mountain]
| Greek | English | Parsing |
|---|---|---|
| ק֣וֹל | [the] voice of | Noun common, masculine singular construct |
| יְ֭הוָה | Yahweh | Noun proper |
| שֹׁבֵ֣ר | [is] breaking | Verb, Qal, participle (active) masculine singular |
| אֲרָזִ֑ים | cedars | Noun common, masculine plural absolute |
| וַיְשַׁבֵּ֥ר | and he broke in pieces | Verb, Piel, sequential imperfect third person masculine singular |
| יְ֝הוָ֗ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| אַרְזֵ֥י | [the] cedars of | Noun common, masculine plural construct |
| הַלְּבָנֽוֹן׃ | Lebanon | Particle, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The voice of the LORD breaks the cedars; the LORD shatters the cedars of Lebanon. |
| KJV | The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon. |
| ASV | The voice of Jehovah breaketh the cedars; Yea, Jehovah breaketh in pieces the cedars of Lebanon. |
| YLT | The voice of Jehovah [is] shivering cedars, Yea, Jehovah shivers the cedars of Lebanon. |
| WEB | Yahweh’s voice breaks the cedars. Yes, Yahweh breaks in pieces the cedars of Lebanon. |
| BBE | By the voice of the Lord are the cedar-trees broken, even the cedars of Lebanon are broken by the Lord. |
Where they part company is שֹׁבֵר — see How Translations Differ.
The structure highlights the action of the LORD's voice as the main focus, with additional details following.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁבַר
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 29:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Power of the LORD's Voicegenerated
Psalms 29:5 is part of a psalm that highlights the might and majesty of the voice of the LORD. It describes how His voice commands nature, causing even the strong cedars of Lebanon to break. This psalm invites readers to recognize the authority of God over creation, as seen in the verses surrounding this one, which also speak of the power of His voice in various contexts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 2:13 | against all the cedars of Lebanon, lofty and lifted up, against all the oaks of Bashan, |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — שֹׁבֵר, sho.Vergenerated
The word שֹׁבֵר (sho.ver) is a participle form of the verb meaning 'to break' or 'to shatter.' It conveys the idea of breaking something into pieces, indicating a forceful action. The parsing as an active masculine singular participle shows that it describes an ongoing action performed by the subject.
In this verse, it is used to describe the action of the LORD's voice breaking the cedars, emphasizing the power and authority of God's utterance. This word captures the destructive force of God's command over nature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb שֹׁבֵר governs the main action of the verse, with two noun phrases acting as the subject and object. The structure emphasizes the action of the LORD's voice breaking the cedars, showcasing the power of the divine.
The Hebrew word order places emphasis on the subject, יְהוָה, at the end of the phrase, highlighting that it is the LORD who performs the action of breaking.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁבֵר as συντρίβοντος, which means 'to crush' or 'to shatter.' This choice reflects a similar understanding of the forceful action described in the Hebrew.
The use of φωνὴ for ק֣וֹל emphasizes the power of God's voice in a way that resonates with the original meaning, showing continuity in the portrayal of divine authority.
In plain words — the whole versegenerated
Psalms 29:5 shows how the voice of the LORD is powerful enough to break the strong cedars of Lebanon. This verse highlights God's authority over nature and His ability to shatter what is strong.
Frequently Asked Questionsgenerated
It signifies the immense power of God's voice, capable of causing destruction and demonstrating authority over creation.
Cedars are known for their strength and durability, making them a fitting symbol for what can be shattered by God's voice.
The surrounding verses also speak of the power of the LORD's voice, emphasizing His majesty and control over the natural world.
We learn that God's voice commands nature and that He has the authority to break down even the strongest barriers.
Reflection Questionsgenerated
- In what areas of my life do I need to recognize God's power?
- How can I respond to the authority of God's voice in my daily decisions?
- What does it mean for me to trust in God's power when I face challenges?
- How can I share the message of God's might with others?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate God's power over creation and the significance of His voice in humbling the proud.
The cedar is at times praised by Scripture as a stable tree, free from decay, fragrant, and adequate for supplying shelter, but at times it is attacked as unfruitful and hard to bend,Early Church Fathers on Psalms 29 →
"The Voice of the Lord breaking the cedars" [Psalms 29:5]. The Voice of the Lord humbling the proud in brokenness of heart.Early Church Fathers on Psalms 29 →
He signals through these words the overthrow of the idols: since the idols’ precincts in ancient times were on high places, providing no fruit to their worshipers,Early Church Fathers on Psalms 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 29:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe voice of the Lord breaketh the cedars,.... Such an effect thunder has upon the tallest, strongest, and largest trees, as to break them into shivers; yea, the Lord breaketh the cedars of Lebanon;
Read John Gill on Psalms 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon. The voice ... the cedars. "The cedars" are specified, being the stateliest of trees; among them those of Lebanon were pre- eminent.
Read Robert Jamieson on Psalms 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy thunder-bolts; which have oft thrown down trees and towers. Lebanon; a place famous for strong and lofty cedars. See 5:15.
Read Matthew Poole on Psalms 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 29:5 The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.Ver. 5. The voice of the Lord breaketh the cedars] i.e. The thunder, and those things that either go before it or follow it, as lightnings, thunder bolts, storms, tempest, &c., breaking and turning up by the roots huge trees. The Lord breaketh the cedars of Lebanon] Which are the tallest, thickest, and most durable of any place in the habitable world. What a shame is it, then, that our hard hearts break not, yield not, though thunderstruck with the dreadful menaces of God’ s mouth! Corripimur sad non corrigimur, &c. A fearful case. Let the tall cedars see to it. Nam per Cedros intelligit…
Read John Trapp on Psalms 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The voice of the Lord breaketh.—Better more literally, The voice of Jehovah breaking the cedars, and Jehovah hath shivered the cedars of Lebanon. (The verb in the second clause is an intensive of that used in the first.) The range of Lebanon receives the first fury of the storm. Its cedars, mightiest and longest-lived of Eastern trees, crash down, broken by the violence of the wind. (For cedar, see 2 Samuel 7:2.) It has been objected that the thunder should not be made the agent in the destruction; but comp. Shakespeare— “And thou, all-shaking thunder, Smite flat the thick rotundity o’ the world! Crack Nature’s moulds, all germens spill at once. That make ingrateful man!”—King Lear…
Read Charles John Ellicott on Psalms 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Breaketh the cedars] Very tall trees attract the lightning from the clouds, by which they are often torn to pieces. Woods and forests give dreadful proof of this after a thunderstorm.
Read AdamClarke on Psalms 29 →CambridgeThe Cambridge Bible for Schools and Colleges5. cedars] The noblest and strongest of the trees of the forest; emblematical of worldly magnificence (Isaiah 2:13). yea, the Lord breaketh] R.V. yea, the Lord breaketh in pieces. The idea of the first line is emphasised and particularised in the second. Cp. Psalms 29:8.
Read Cambridge on Psalms 29 →Albert Barnes1798–1870Barnes' Notes on the BibleBreaketh the cedars - The thunder prostrates the lofty trees of the forest.
Read Albert Barnes on Psalms 29 →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 voice of the LORD breaks the cedars; the LORD shatters the cedars of Lebanon.
Yahweh’s voice breaks the cedars. Yes, Yahweh breaks in pieces the cedars of Lebanon.
The voice of the LORD breaks the cedars; the LORD shatters the cedars of Lebanon.
The Lord’s shout breaks the cedars, the Lord shatters the cedars of Lebanon.
Tyndale line
The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.
The voice of Jehovah breaketh the cedars; Yea, Jehovah breaketh in pieces the cedars of Lebanon.
The voice of the LORD breaketh the cedars; yea, the LORD breaketh in pieces the cedars of Lebanon.
The voice of the LORD breaketh the cedars; yes, the LORD breaketh the cedars of Lebanon.
The voyce of the Lord breaketh the cedars: yea, the Lord breaketh the cedars of Lebanon.
Strictly literal
The voice of Jehovah breaketh cedars; yea, Jehovah breaketh the cedars of Lebanon:
The voice of Jehovah [is] shivering cedars, Yea, Jehovah shivers the cedars of Lebanon.
The voice of YHWH [is] shattering cedars, || Indeed, YHWH shatters the cedars of Lebanon.
The voice of the Lord breaketh in pieces the cedars; yea, the Lord shivereth the cedars of Lebanon;
The voice of Yahweh breaks the cedars; Yahweh breaks in pieces the cedars of Lebanon.
From the Latin
Sing to the Lord, O ye his saints: and give praise to the memory of his holiness.
Simplified
the Lord's voice shatters the cedars, even breaking the cedars of Lebanon.
By the voice of the Lord are the cedar-trees broken, even the cedars of Lebanon are broken by the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads: ק֣וֹל יְ֭הוָה שֹׁבֵ֣ר אֲרָזִ֑ים וַיְשַׁבֵּ֥ר יְ֝הוָ֗ה אֶת־ אַרְזֵ֥י הַלְּבָנֽוֹן׃. The Septuagint closely matches this text, with a few differences in word order and phrasing, but overall, both witnesses convey the same powerful imagery.
ק֣וֹל יְ֭הוָה שֹׁבֵ֣ר אֲרָזִ֑ים וַיְשַׁבֵּ֥ר יְ֝הוָ֗ה אֶת־ אַרְזֵ֥י הַלְּבָנֽוֹן׃
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 29:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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)
N-ms — Noun common · masculine singular constructHNcmsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אֶ֫רֶז (*erez*) means 'cedar' and refers to the cedar tree, its timber, and its use in building and purification. It is derived from a root indicating the tenacity of its roots. The entries consistently highlight its significance in construction and ritual practices.
אֶ֫רֶז n.m. cedar
cedar-tree
cedar-timber, cedar-wood for building
cedar-wood used in purification
base
H730 אֶ֫רֶז cedar
730 'erez eh-rez'
from 729; a cedar tree (from the tenacity of its
roots):--cedar (tree).
see HEBREW for 0729
אֶ֫רֶז (e.rez) — cedar.
1) cedar
1a) cedar tree
1b) cedar timber, cedar wood (in building)
1c) cedar wood (in purifications)
N-mp — Noun common · masculine plural absoluteHNcmpa
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word אֶ֫רֶז (*erez*) means 'cedar' and refers to the cedar tree, its timber, and its use in building and purification. It is derived from a root indicating the tenacity of its roots. The entries consistently highlight its significance in construction and ritual practices.
אֶ֫רֶז n.m. cedar
cedar-tree
cedar-timber, cedar-wood for building
cedar-wood used in purification
base
H730 אֶ֫רֶז cedar
730 'erez eh-rez'
from 729; a cedar tree (from the tenacity of its
roots):--cedar (tree).
see HEBREW for 0729
אֶ֫רֶז (e.rez) — cedar.
1) cedar
1a) cedar tree
1b) cedar timber, cedar wood (in building)
1c) cedar wood (in purifications)
N-mp — Noun common · masculine plural constructHNcmpc
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…
לְבָנוֹן (le.van.on) refers to Lebanon, a mountain range in Palestine known for its whiteness, likely due to its snow-capped peaks. The term is derived from a root meaning 'white' and is associated with various geographical features, including valleys and houses in the region. It appears in contexts describing the northern border of Israel.
לְבָנוֹן 71 n.pr.mont. Lebanon
base
H3844 לְבָנוֹן Lebanon
3844 Lbanown leb-aw-nohn'
from 3825; (the) white mountain (from its snow); Lebanon, a
mountain range in Palestine:--Lebanon.
see HEBREW for 03825
לְבָנוֹן (le.va.non) — Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Mount) Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Valley of) Lebanon.
Combined with biq.ah (בִּקְעָה " Valley" H1237I)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (House of the Forest of) Lebanon.
Combined with ba.yit (בַּ֫יִת "House" H1004K)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
Art | N-proper — Particle · noun properHTd/Npl
leb'-a-non (lebanon; Septuagint Libanos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Libanus):
1. Name:
Derived from the root labhen, "to be white," probably from the snow which covers its summits the greater part of the year. "White mountains" are found in almost every country. The light color of the upper limestone may, however, form a sufficient reason for the name. In prose the article is usually connected with the name. In poetry it is more often without the article. In the Septuagint, however, the article is generally present both in prose and poetry.
2. General Description:
The Lebanon range proper borders the east coast of the Mediterranean, for a distance of 100 miles, running North-Northeast and South-Southwest from the mouth of the Litany river, the classic Leontes (which enters the sea a little North of Tyre), to the mouth of the Eleuthurus (Nahr el-Kebir), a few miles North of…
Lebanon
White, “the white mountain of Syria,” is the loftiest and most celebrated mountain range in Syria. It is a branch running southward from the Caucasus, and at its lower end forking into two parallel ranges, the eastern or Anti-Lebanon, and the western or Lebanon proper. They enclose a long valley (Josh. 11:17) of from 5 to 8 miles in width, called by Roman writers Coele-Syria, now called el-Buka’a, “the valley,” a prolongation of the valley of the Jordan.
Lebanon proper, Jebel es-Sharki, commences at its southern extremity in the gorge of the Leontes, the ancient Litany, and extends north-east, parallel to the Mediterranean coast, as far as the river Eleutherus, at the plain of Emesa, “the entering of Hamath” (Num. 34:8;
a mountain range in the north of Palestine. The name Lebanon signifies white, and was applied either on account of snow which, during a great part of the year, cover its whole summit, or on account of the white color of its limestone cliffs and peaks. It is the "white mountain" --the Mont Blane of Palestine. Lebanon is represented in Scripture as lying upon the northern border of the land of Israel. (1:7; 11:24; Joshua 1:4) Two distinct ranges bear this name. They run in parallel lines from southwest to northeast for about 90 geographical miles, enclosing between them a long, fertile valley from five to eight miles wide, anciently called Coele-Syria . The western range is the "Libanus" of the old geographers and the Lebanon of Scripture. The eastern range was called "Anti-Libanus" by geographers, and "Lebanon toward the sunrising" by…
White, a long chain of mountains on the north of Palestine, so named from the whitish limestone of which they are composed and in part perhaps from their snowy whiteness in winter. It consists of two main ridges running northeast and southwest, nearly parallel with each other and with the coast of the Mediterranean. See view in SIDON. The western ridge was called Libanus by the Greeks, and the eastern AntiLibanus. Between them lies a long valley called Coele-Syria, that is, Hollow Syria, and the "valley of Lebanon," Jos 11:17, at present Bukkah. It opens towards the north, but is exceedingly narrow towards the south, where the river Litany, anciently Orontes, issues form the valley and flows west to the sea, north of Tyre. The western ridge is generally higher than the eastern, and several of its peaks are thought to be towards…