Psalms 50:3 — Word Study
WLCיָ֤בֹ֥א אֱלֹהֵ֗ינוּ וְֽאַל־ יֶ֫חֱרַ֥שׁ אֵשׁ־ לְפָנָ֥יו תֹּאכֵ֑ל וּ֝סְבִיבָ֗יו נִשְׂעֲרָ֥ה מְאֹֽד׃
BSA◂Our Godʼĕlôhîym [Elohim, the supreme One] approachesbôwʼ▸ [comes, arrives] and will notʼal be silentchârash▸ [keep quiet, remain still] Consumingʼâkal▸ [devouring, fiery] ◂fireʼêsh [burning, flame] precedes Himpânîym [goes before] and a tempestsâʻar■ [great storm, turmoil] rages around Himçâbîyb [is very tempestuous, storms violently, surrounds, encompasses]
| Greek | English | Parsing |
|---|---|---|
| יָ֤בֹ֥א | he comes | Verb, Qal, imperfect third person masculine singular |
| אֱלֹהֵ֗ינוּ | God our | Noun common masculine plural construct, suffix |
| וְֽאַל־ | and may not | Conjunction, particle |
| יֶ֫חֱרַ֥שׁ | he be silent | Verb, Qal, jussive third person masculine singular |
| אֵשׁ־ | fire | Noun common, both singular absolute |
| לְפָנָ֥יו | before him | Preposition, noun common masculine plural construct, suffix |
| תֹּאכֵ֑ל | it consumes | Verb, Qal, imperfect third person feminine singular |
| וּ֝סְבִיבָ֗יו | and around him | Conjunction, noun common masculine plural construct, suffix |
| נִשְׂעֲרָ֥ה | it is tempestuous | Verb, Niphal, perfect third person feminine singular |
| מְאֹֽד׃ | exceedingly |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Our God approaches and will not be silent! Consuming fire precedes Him, and a tempest rages around Him. |
| KJV | Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. |
| ASV | Our God cometh, and doth not keep silence: A fire devoureth before him, And it is very tempestuous round about him. |
| YLT | Our God cometh, and is not silent, Fire before Him doth devour, And round about him it hath been very tempestuous. |
| WEB | Our God comes, and does not keep silent. A fire devours before him. It is very stormy around him. |
| BBE | Our God will come, and will not keep quiet; with fire burning before him, and storm-winds round him. |
The translations agree on the depiction of God's coming and the surrounding imagery of fire and tempest.
The main clause is followed by a negative clause and two phrases that describe God's approach, emphasizing His power.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵשׁ
verbבּוֹא
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 50:3
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 Majestic Presencegenerated
Psalm 50:3 describes the powerful and imminent presence of God, who approaches with authority and will not remain silent. This verse emphasizes God's overwhelming nature, as consuming fire and a tempest surround Him, illustrating His majesty and the seriousness of His judgment. The surrounding verses further establish the context of God's call to His people and the gathering of the faithful, highlighting His role as judge and protector.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 48:14 | For this God is our God forever and ever; He will be our guide even till death. |
| 2 | Psalm 68:20 | Our God is a God of deliverance; the Lord GOD is our rescuer from death. |
| 3 | Revelation 22:20 | He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus! |
| 4 | Psalm 50:21 | You have done these things, and I kept silent; you thought I was just like you. But now I rebuke you and accuse you to your face. |
| 5 | Psalm 83:1 | O God, be not silent; be not speechless; be not still, O God. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — יָ֤בֹ֥א, ya.Vo'generated
The verb יָבֹא (yāḇōʾ) means 'he comes' and is a Qal imperfect form, indicating an action that is ongoing or future. It captures the essence of God's approach, suggesting both arrival and the act of coming into presence.
This term is versatile, used in various contexts to denote movement into a space or situation. In this verse, it underscores the certainty of God's arrival, reinforcing the urgency of His presence as He prepares to engage with His creation.
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 יָבֹא governs the verse, establishing God's action of coming. The structure includes a negative clause indicating what God will not do, followed by two descriptive phrases that elaborate on the nature of His approach.
The order emphasizes the immediacy of God's arrival and the dramatic imagery of fire and storm, which serve to heighten the sense of His power and the urgency of His message.
Septuagint Backgroundgenerated
The Septuagint translates יָבֹא as ἥχει (hēchei), meaning 'is approaching' or 'comes.' This choice reflects a focus on the immediacy of God's presence, emphasizing His readiness to act.
The use of ἥχει suggests a continuous action, aligning with the Hebrew's implication of an ongoing approach, thus reinforcing the urgency of the message.
In plain words — the whole versegenerated
Psalm 50:3 tells us that God is coming and will not stay silent. A consuming fire goes before Him, and a great storm surrounds Him. This verse highlights the power and authority of God as He approaches to judge His people.
Frequently Asked Questionsgenerated
This indicates that God will speak and act decisively; His silence is not an option when He approaches to judge.
Fire symbolizes God's holiness, power, and sometimes His judgment, representing both purification and destruction.
The tempest represents chaos and power, illustrating the seriousness of God's presence and the tumultuous nature of His judgment.
It emphasizes that God's coming is not just a passive arrival but an active engagement with the world, where He will judge His people.
Reflection Questionsgenerated
- In what ways do I recognize God's presence in my life, especially during tumultuous times?
- How can I prepare myself to hear God's voice when He approaches?
- What does the imagery of fire and tempest teach me about God's character?
- How can I respond to God's call as He gathers His people?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's visible presence and judgment, as seen in their writings.
God came in a visible manner, and was made flesh and hung on the tree, that he might sum up all things in himself.… He is the Word of God, and very man,Early Church Fathers on Psalms 50 →
"And a mighty tempest round about Him" [Psalms 50:3]. "A mighty tempest," in order to winnow so great a floor.Early Church Fathers on Psalms 50 →
He presents his whole discourse as if God personally were present and judging, thus his addition of “he will not keep silence,” that is,Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOur God shall come,.... That is, Christ, who is truly and properly God, and who was promised and expected as a divine Person; and which was necessary on account of the work he came about; and
Read John Gill on Psalms 50 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOur God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. Our God shall come.
Read Robert Jamieson on Psalms 50 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOur God: these words are used here, as they are also , emphatically. The prophet speaks this in the person of the Israelites and worshippers of God, whereof he was one, and thereby takes off their fond pretence, as if because God was their God, in covenant with them, and nearly related to them by Abraham his friend for ever, he would bear with their miscarriages, and would not deal so severely with them as some fancied; which also was their conceit, , &c.; ,10. No, saith he, though he be our God, yet he will come to execute judgment upon us. Shall come; either, 1. From heaven, his dwelling-place, to Zion, to sit in judgment there. Or, 2. Out of Zion to some other place, as was said on . And…
Read Matthew Poole on Psalms 50 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:3 Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.Ver. 3. Our God shall come, and shall not keep silence] He doth daily come and sit upon the tribunal in his Church by the ministry of his servants, Matthew 18:17, who must reprove sinners with all authority, and show themselves sons of thunder, that they may save some at least with fear, snatching them out of the fire, Judges 1:23, as Peter, Acts 2:40, and Paul, 2 Corinthians 5:11, but especially when, to work upon the Proconsul Paulus Sergius, he set his eyes upon Elymas the sorcerer, as if he would have looked through him; after which lightning…
Read John Trapp on Psalms 50 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Our God shall come . . . shall devour . . . shall be.—Better, comes . . . devours . . . is. The drama, the expected scene having been announced, now opens. The vision unfolds itself before the poet’s eye.
Read Charles John Ellicott on Psalms 50 →
CambridgeThe Cambridge Bible for Schools and Colleges3. In the preceding verses the Theophany is described as already visibly beginning. Instead of simply continuing that description, the poet-seer “imagines himself as an eager and interested spectator,” and prays God to come near and declare His will: Let our God come, and not keep silence! Fire devoureth before him, And round about him it is very tempestuous. See Driver, Hebrew Tenses, § 58; and for similar constructions cp. Psalms 41:2 (note); Isaiah 2:9. Lightnings and storm are the outward symbols which express the awfulness of God’s coming to judgement. He is ‘a consuming fire’ (Deuteronomy 4:24; Deuteronomy 9:3; Hebrews 12:29) devouring His enemies; an irresistible whirlwind (Psalms…
Read Cambridge on Psalms 50 →
Albert Barnes1798–1870Barnes' Notes on the BibleOur God shall come - That is, he will come to judgment. This language is derived from the supposition that God “will” judge the world, and it shows that this doctrine was understood and believed by the Hebrews.
Read Albert Barnes on Psalms 50 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Is an allusion to Leviticus 10:2; Numbers 16:26. See Psalms 97:3. Tempestuous—Like the terrifying scenes of Sinai, Exodus 19:16. Compare Psalms 18:8-14
Read Daniel Denison Whedon on Psalms 50 →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
Our God approaches and will not be silent! Consuming fire precedes Him, and a tempest rages around Him.
Our God comes, and does not keep silent. A fire devours before him. It is very stormy around him.
Our God approaches and will not be silent! Consuming fire precedes Him, and a tempest rages around Him.
Our God approaches and is not silent; consuming fire goes ahead of him and all around him a storm rages.
Tyndale line
Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.
Our God cometh, and doth not keep silence: A fire devoureth before him, And it is very tempestuous round about him.
Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.
Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous around him.
Our God shall come and shall not keepe silence: a fire shall deuoure before him, and a mightie tempest shall be mooued round about him.
Strictly literal
Our God will come, and will not keep silence: fire shall devour before him, and it shall be very tempestuous round about him.
Our God cometh, and is not silent, Fire before Him doth devour, And round about him it hath been very tempestuous.
Our God comes, and is not silent, || Fire devours before Him, || And around Him it has been very tempestuous.
Our God is coming, and will not keep silence: a fire devoureth before him, and round him there rageth a mighty storm.
Our God comes and does not stay silent; a fire devours before him, and it is very stormy around him.
From the Latin
Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.
Simplified
Our God arrives, and does not stay quiet. Fire flames before him, burning everything up; a violent storm rages around him.
Our God will come, and will not keep quiet; with fire burning before him, and storm-winds round him.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with all words matched. The Dead Sea Scrolls fragment shows partial agreement, with some words restored and others supplied by an editor, indicating a consistent tradition in the text.
יָ֤בֹ֥א אֱלֹהֵ֗ינוּ וְֽאַל־ יֶ֫חֱרַ֥שׁ אֵשׁ־ לְפָנָ֥יו תֹּאכֵ֑ל וּ֝סְבִיבָ֗יו נִשְׂעֲרָ֥ה מְאֹֽד׃
10 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.
[לפני׳ו] תאכל [וסביבי׳ו] [נשערה] [מאד]
5 words of the verse are on this fragment — 1 partly restored, 4 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 50:3
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
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…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
Conj | N-cs | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
שָׂעַר (sa'ar) is a Hebrew verb with meanings related to fear and storms. It can denote bristling with horror, shuddering, or being very afraid, as well as actions like sweeping or whirling away, often in a tempestuous manner. Some sources suggest it may also imply being acquainted with something. The word appears in contexts involving God's actions against the wicked.
[שָׂעַר] vb. denom. bristle, with horror
base
[שָׂעַר] vb. sweep or whirl away (of storm wind)
Qal fig. he (י׳) shall sweep it away.
Niph. round about him it is tempestuous exceedingly.
Pi. and it [an E. wind] shall whirl him away fr. his place.
H8175a שָׂעַר vb. denom. bristle, with horror H8175b שָׂעַר sweep or whirl away (of storm wind) H8175c שָׂעַר perh. be acquainted with
8175 sa`ar saw-ar'
a primitive root; to storm; by implication, to shiver, i.e.
fear:--be (horribly) afraid, fear, hurl as a storm, be
tempestuous, come like (take away as with) a whirlwind.
שָׂעַר (sa.ar) — to shudder.
1) to shudder, shiver, dread, bristle (with horror), be very afraid
1a) (Qal)
1a1) to bristle (with horror)
1a2) to dread
שָׂעַר (sa.ar) — to storm.
1) to storm away, sweep away, whirl away
1a) (Qal)
1a1) to sweep away
1a2) to storm away (of God's action against the wicked) (fig)
1b) (Niphal) to be stormy, be tempestuous (exceedingly)
1c) (Piel) to whirl away, be stormed away
1d) (Hithpael) to storm against, come as a storm
שָׂעַר (sa.ar) — to know.
perhaps to be acquainted with
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
HAcmsa — HAcmsa
