Psalms 68:2 — Word Study
WLCכְּהִנְדֹּ֥ף עָשָׁ֗ן תִּ֫נְדֹּ֥ף כְּהִמֵּ֣ס דּ֭וֹנַג מִפְּנֵי־ אֵ֑שׁ יֹאבְד֥וּ רְ֝שָׁעִ֗ים מִפְּנֵ֥י אֱלֹהִֽים׃
BSAbeforepânîym of Godʼĕlôhîym [Elohim, the supreme Judge]
| Greek | English | Parsing |
|---|---|---|
| כְּהִנְדֹּ֥ף | as is driven about | Preposition, verb niphal infinitive construct common |
| עָשָׁ֗ן | smoke | Noun common, masculine singular absolute |
| תִּ֫נְדֹּ֥ף | may you drive [them] about | Verb, Qal, imperfect second person masculine singular |
| כְּהִמֵּ֣ס | as melts | Preposition, verb niphal infinitive construct common |
| דּ֭וֹנַג | wax | Noun common, masculine singular absolute |
| מִפְּנֵי־ | from before | Preposition, noun common masculine plural construct |
| אֵ֑שׁ | a fire | Noun common, both singular absolute |
| יֹאבְד֥וּ | may they perish | Verb, Qal, imperfect third person masculine plural |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| מִפְּנֵ֥י | from before | Preposition, noun common masculine plural construct |
| אֱלֹהִֽים׃ | God | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As smoke is blown away, You will drive them out; as wax melts before the fire, the wicked will perish in the presence of God. |
| KJV | As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God. |
| ASV | As smoke is driven away, so drive them away: As wax melteth before the fire, So let the wicked perish at the presence of God. |
| YLT | As the driving away of smoke Thou drivest away, As the melting of wax before fire, The wicked perish at the presence of God. |
| WEB | As smoke is driven away, so drive them away. As wax melts before the fire, so let the wicked perish at the presence of God. |
| BBE | Let them be like smoke before the driving wind; as wax turning soft before the fire, so let them come to an end before the power of God. |
Where they part company is יֹאבְד֥וּ — see How Translations Differ.
The verse contains a main clause and two subordinate clauses, emphasizing the comparison and the resulting fate of the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפּוּץ
verbאָיַב
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 68:2
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 Triumph Over His Enemiesgenerated
Psalm 68:2 describes how God scatters His enemies, likening their fate to that of smoke blown away and wax melting before fire. This imagery illustrates the complete and utter destruction of those who oppose Him, reinforcing the idea that the wicked cannot withstand His presence. The psalmist contrasts this with the joy of the righteous, who celebrate God's power and protection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 37:20 | But the wicked and enemies of the LORD will perish like the glory of the fields. They will vanish; like smoke they will fade away. |
| 2 | Isaiah 9:18 | For wickedness burns like a fire that consumes the thorns and briers and kindles the forest thickets which roll upward in billows of smoke. |
| 3 | Hosea 13:3 | Therefore they will be like the morning mist, like the early dew that vanishes, like chaff blown from a threshing floor, like smoke through an open window. |
| 4 | Psalm 97:5 | The mountains melt like wax at the presence of the LORD, before the Lord of all the earth. |
| 5 | Isaiah 64:2 | as fire kindles the brushwood and causes the water to boil, to make Your name known to Your enemies, so that the nations will tremble at Your presence! |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יֹאבְד֥וּ, yoe.Dugenerated
The verb אָבַד (abad) means to perish or be lost, emphasizing the finality of destruction. The parsing shows it as a Qal imperfect form, indicating an ongoing action — the wicked may continually perish in God's presence.
This word encompasses a range of meanings from dying to vanishing, often in a context of divine judgment. The lexicons highlight its moral implications, suggesting that the wicked face consequences for their actions.
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 verse begins with a simile introduced by כְּ (ke), comparing the fate of the wicked to smoke and wax. The finite verbs are הִנְדֹּ֥ף (hin.Dof) and יֹאבְד֥וּ (yo'e.Du), which govern the actions described.
The structure emphasizes the destructive power of God, with the wicked's fate being depicted through vivid imagery that highlights their vulnerability before Him.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יֹאבְד֥וּ is rendered as ἀπὸ (apo), which means 'from' or 'away from.' This choice suggests a focus on separation from God's presence as a form of destruction.
The translation reflects a narrowing of the Hebrew meaning, emphasizing the aspect of being removed from God's favor rather than simply perishing.
In plain words — the whole versegenerated
Psalm 68:2 uses vivid imagery to describe how God scatters His enemies, comparing them to smoke that is blown away and wax that melts before fire. This shows that the wicked cannot stand before God and will ultimately perish in His presence.
Frequently Asked Questionsgenerated
It means that those who oppose God will face destruction and judgment, unable to withstand His presence.
Smoke represents something that is temporary and easily dispersed, symbolizing the fate of the wicked who will be driven away by God's power.
Melting wax symbolizes weakness and vulnerability, illustrating how the wicked will dissolve before God's fiery judgment.
This verse highlights God's authority and power over evil, showing that He will ultimately triumph over those who oppose Him.
Reflection Questionsgenerated
- In what ways have I seen God's power at work in my life, similar to how He scatters His enemies?
- How can I ensure that I am not among the wicked who will perish?
- What does it mean for me to live in the presence of God?
- How can I encourage others to recognize the importance of turning away from wickedness?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to illustrate God's judgment and the fate of the wicked, arguing from its imagery to discuss moral and spiritual truths.
Who then is so profane and lacking in faith, who so insane by the fury of discord as either to believe that the unity of God, the garment of the Lord, the church of Christ can be torn asunder or to dare to do so? He warns us in the Gospel,Early Church Fathers on Psalms 68 →
Such characters the Lord calls ravenous wolves that show themselves in sheep’s clothing. Avoid inconstancy and fickleness, pursue truth, sincerity, simplicity. The serpent is subtle and for that reason has been condemned to crawl.Early Church Fathers on Psalms 68 →
Obviously, the time to pray is when we are all praying. Of course, you may pray privately whenever and as often as you choose. But do not, under the pretext of prayer, miss the lesson.Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs smoke is driven away, so drive [them] away,.... This both describes the character of wicked men, Christ's enemies; as their darkness and ignorance, their will worship and superstition, and their
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God. As smoke is driven away ... as wax melteth before the fire.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs smoke is driven away; as smoke at first mounts high and fills a great space of air, but speedily vanisheth into air, or is dispersed with the wind.
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:2 As smoke is driven away, [so] drive [them] away: as wax melteth before the fire, [so] let the wicked perish at the presence of God.Ver. 2. As smoke is driven away, &c.] Smoke at first sight seemeth formidable, but soon vanisheth; and the higher it ascendeth the sooner it is dissipated: so here. Guicciardine saith of Charles VIII of France, that he came into the field like thunder and lightning, but went out like a snuff; more than a man at first, and less than a woman at last. A semblably of God’ s enemies. As wax melteth before the fire, &c.] Wax is a more solid substance than smoke, but, held to the fire, it quickly dissolveth. The psalmist both prayeth and prophesieth here…
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Smoke.—The figure of the vanishing smoke has occurred before (see Psalms 37:20); for that of the melting wax see Psalms 97:5. Both figures are too obvious to need reference to the cloud and fire of the ancient encampment.
Read Charles John Ellicott on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges2. The verbs should be rendered as in Psalms 68:1 by futures: As smoke … so shalt thou drive them away: as wax … so shall the wicked perish at the presence of God. The smoke scattered by the wind is an apt emblem for total disappearance (Psalms 37:20; Hosea 13:3); the wax melted by the fire for unresisting impotence (Psalms 97:5; Micah 1:4). “At the blast of the breath of Jehovah” the wicked vanish, leaving no trace behind; the consuming fire of His wrath they are powerless to withstand.
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleAs smoke is driven away - To wit, by the wind. Smoke - vapor - easily disturbed and moved by the slightest breath of air - represents an object of no stability, or having no power of resistance, and
Read Albert Barnes on Psalms 68 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Smoke… wax—Emblems of the feebleness and instability of such as fight against God.
Read Daniel Denison Whedon on Psalms 68 →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
As smoke is blown away, You will drive them out; as wax melts before the fire, the wicked will perish in the presence of God.
As smoke is driven away, so drive them away. As wax melts before the fire, so let the wicked perish at the presence of God.
As smoke is blown away, You will drive them out; as wax melts before the fire, the wicked will perish in the presence of God.
As smoke is driven away by the wind, so you drive them away. As wax melts before fire, so the wicked are destroyed before God.
Tyndale line
As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.
As smoke is driven away, so drive them away: As wax melteth before the fire, So let the wicked perish at the presence of God.
As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.
As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.
As the smoke vanisheth, so shalt thou driue them away: and as waxe melteth before the fire, so shall the wicked perish at the presence of God.
Strictly literal
As smoke is driven, thou wilt drive them away; as wax melteth before the fire, the wicked shall perish at the presence of God.
As the driving away of smoke Thou drivest away, As the melting of wax before fire, The wicked perish at the presence of God.
You drive them away as the driving away of smoke, || As the melting of wax before fire, || The wicked perish at the presence of God.
(68:3) As smoke is driven off, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.
As smoke is driven away, so drive them away; as wax melts before the fire, so let the wicked perish in the presence of God.
From the Latin
SAVE me, O God: for the waters are come in even unto my soul.
Simplified
Blow them away as if they were smoke; melt them like beeswax in a fire. Let the wicked die in God's presence.
Let them be like smoke before the driving wind; as wax turning soft before the fire, so let them come to an end before the power of God.
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 show significant agreement, with 8 of the 11 Hebrew words matched in the Greek translation. The Dead Sea Scrolls fragment contains 7 words from the verse, indicating a close alignment with the Masoretic Text despite some editorial restoration.
כְּהִנְדֹּ֥ף עָשָׁ֗ן תִּ֫נְדֹּ֥ף כְּהִמֵּ֣ס דּ֭וֹנַג מִפְּנֵי־ אֵ֑שׁ יֹאבְד֥וּ רְ֝שָׁעִ֗ים מִפְּנֵ֥י אֱלֹהִֽים׃
8 of the 11 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.
[יקום] [אלהים] [יפוצו] [אויבי׳ו] [וינוסו] [משנאי׳ו] [מפני׳ו]
7 words of the verse are on this fragment — 7 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 68:2
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.
נָדַף (nadaph) is a primitive root meaning to drive or disperse. It covers actions like driving away or being driven about, with forms in both the Qal and Niphal stems. The word suggests a sense of movement or force, as seen in its glosses from various lexicons.
[נָדַף] vb. drive, drive asunder
base
H5086 [נָדַף] drive, drive asunder
5086 nadaph naw-daf'
a primitive root; to shove asunder, i.e. disperse:--drive
(away, to and fro), thrust down, shaken, tossed to and fro.
נָדַף (na.daph) — to drive.
1) to drive, drive away, drive asunder
1a) (Qal) to drive about
1b)(Niphal) to be driven, be driven about
HR/VNcc — Preposition · verb niphal infinitive construct commonHR/VNcc
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
עָשָׁן (ashan) means smoke, and can refer to both literal smoke and metaphorical uses, such as vapor or anger. It is derived from the root word for 'to smoke' and is used in various contexts in the Old Testament.
H6227 עָשָׁן smoke
6227 `ashan aw-shawn'
from 6225; smoke, literally or figuratively (vapor, dust,
anger):--smoke(-ing).
see HEBREW for 06225
עָשָׁן (a.shan) — smoke.
1) smoke
1a) smoke
1b) in metaphor, simile
1c) smoke (fig.)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
נָדַף (nadaph) is a primitive root meaning to drive or disperse. It covers actions like driving away or being driven about, with forms in both the Qal and Niphal stems. The word suggests a sense of movement or force, as seen in its glosses from various lexicons.
[נָדַף] vb. drive, drive asunder
base
H5086 [נָדַף] drive, drive asunder
5086 nadaph naw-daf'
a primitive root; to shove asunder, i.e. disperse:--drive
(away, to and fro), thrust down, shaken, tossed to and fro.
נָדַף (na.daph) — to drive.
1) to drive, drive away, drive asunder
1a) (Qal) to drive about
1b)(Niphal) to be driven, be driven about
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
מָסַס (ma.sas) is a Hebrew verb meaning to dissolve or melt. It can refer to physical melting or be used figuratively to describe feelings of fear or faintness. The entries indicate various forms, including causing something to melt or waste away, and suggest a connection to feelings of discouragement or worthlessness.
[מָסַס] vb. dissolve, melt, intr.
Qal Inf. cstr. like the melting
Niph.
melt (intr.)
most oft. fig. of heart = faint, grow fearful
Pt. = wasted, consumptive (?)
Hiph Pf. cause to melt (= intimidate)
base
H4549 מָסַס dissolve, melt, intr. .Inf. cstr. like the melting
. . melt (intr.)
. most oft. fig. of heart = faint, grow fearful
. Pt. = wasted, consumptive (?)
.Pf. cause to melt (= intimidate)
4549 macac maw-sas'
a primitive root; to liquefy; figuratively, to waste (with
disease), to faint (with fatigue, fear or
grief):--discourage, faint, be loosed, melt (away), refuse, X
utterly.
מָסַס (ma.sas) — to melt.
1) to dissolve, melt
1a) (Qal) to waste away
1b) (Niphal)
1b1) to melt, vanish, drop off, melt away
1b2) to faint, grow fearful (fig.)
1b3) wasted, worthless (participle)
1c) (Hiphil) to cause to melt
HR/VNcc — Preposition · verb niphal infinitive construct commonHR/VNcc
דּוֹנַג (do.nag) refers to wax, with a note that its derivation is uncertain. The term is used figuratively to imply melting. All entries consistently define it as wax, with no significant disagreement among lexicons.
דּוֹנַג n.m. wax
base
H1749 דּוֹנַג wax
1749 downag do-nag'
of uncertain derivation; wax; -wax.
דּוֹנַג (do.nag) — wax.
wax (always figurative 'of melting')
HNcmsa — Noun common · masculine singular absoluteHNcmsa
waks:
(1) Noun (donagh): Used only in a simile of melting (Ps 22:14; 68:2; 97:5; Mic 1:4).
See WRITING.
(2) A now archaic verb, meaning "to grow," used freely in English Versions of the Bible as a translation of various terms in Greek and Hebrew. The past participle in the King James Version and the English Revised Version is "waxen," except in Ge 18:12. There (and throughout in the American Standard Revised Version) the form is "waxed."
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 constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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)
HNcbsa — 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…
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
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…
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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 — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…