Zechariah 11:1 — Word Study
WLCפְּתַ֥ח לְבָנ֖וֹן דְּלָתֶ֑יךָ וְתֹאכַ֥ל אֵ֖שׁ בַּאֲרָזֶֽיךָ׃
BSAOpenpâthach [swing wide, to engrave or carve] your doorsdeleth [gates, entrances] O LebanonLᵉbânôwn [a mountain range in Israel, named for its white snow or limestone peaks] that the fireʼêsh [burning, flame] may consumeʼâkal▸ [devour, eat] your cedarsʼerez [strong and durable trees, known for their strength and longevity]
| Greek | English | Parsing |
|---|---|---|
| פְּתַ֥ח | open | Verb, Qal, imperative second person masculine singular |
| לְבָנ֖וֹן | O Lebanon | Noun proper |
| דְּלָתֶ֑יךָ | doors your | Noun common feminine dual construct, suffix |
| וְתֹאכַ֥ל | so it may consume | Conjunction, verb qal third person feminine singular |
| אֵ֖שׁ | fire | Noun common, both singular absolute |
| בַּאֲרָזֶֽיךָ׃ | cedars your | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Open your doors, O Lebanon, that the fire may consume your cedars! |
| KJV | Open thy doors, O Lebanon, that the fire may devour thy cedars. |
| ASV | Open thy doors, O Lebanon, that the fire may devour thy cedars. |
| YLT | Open, O Lebanon, thy doors, And fire doth devour among thy cedars. |
| WEB | Open your doors, Lebanon, that the fire may devour your cedars. |
| BBE | Let your doors be open, O Lebanon, so that fire may be burning among your cedars. |
Where they part company is in the rendering of the consuming fire — see How Translations Differ.
The structure is straightforward, with a main command followed by a purpose clause explaining the intended outcome.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵשׁ
verbלְבָנוֹן
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 — Zechariah 11:1
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 — A Call to Lebanongenerated
Zechariah 11:1 presents a vivid image of destruction, where the prophet calls Lebanon to open its doors, inviting fire to consume its strong cedars. This reflects a larger theme of judgment and lamentation found throughout the prophetic literature, where natural symbols represent the fate of nations. The following verses continue this theme, emphasizing the ruin of majestic trees and the wailing of shepherds, illustrating the consequences of divine judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 10:10 | I will bring them back from Egypt and gather them from Assyria. I will bring them to Gilead and Lebanon until no more room is found for them. |
| 2 | Jeremiah 22:6–7 | For this is what the LORD says concerning the house of the king of Judah: “You are like Gilead to Me, like the summit of Lebanon; but I will surely turn you into a desert, like cities that are uninhabited. |
| 3 | Habakkuk 2:8–17 | Because you have plundered many nations, the remnant of the people will plunder you— because of your bloodshed against man and your violence against the land, the city, and all their dwellers. |
| 4 | Haggai 1:8 | Go up into the hills, bring down lumber, and build the house, so that I may take pleasure in it and be glorified, says the LORD. |
| 5 | Zechariah 14:1–2 | Behold, a day of the LORD is coming when your plunder will be divided in your presence. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — פְּתַ֥ח, pe.Tachgenerated
The verb פָּתַח (pathach) is a Qal imperative form, meaning 'to open'. It can refer to various actions, including literal opening as well as figurative meanings like engraving. In this context, it commands Lebanon to swing wide its doors, suggesting an invitation for destruction to enter.
This command carries a sense of urgency and foreboding, as the opening of doors is not merely a physical action but a metaphorical call for vulnerability to the consuming fire. The use of the imperative form indicates a direct address, emphasizing the seriousness of the situation.
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 פְּתַ֥ח governs the entire verse, with a direct address to Lebanon. The structure is straightforward, leading with the command and followed by the purpose clause that explains the consequence of this action.
The phrase אֵ֖שׁ serves as the subject of the consuming action, with בַּאֲרָזֶֽיךָ as the object, indicating what is to be consumed. The sentence flows logically, with the imperative setting the stage for the ensuing destruction.
Septuagint Backgroundgenerated
The Septuagint translates פְּתַ֥ח as διάνοιχον (dianoichon), which carries a similar imperative meaning of 'open'. This choice reflects a direct translation of the command, maintaining the urgency of the original Hebrew.
The LXX's rendering of the subsequent terms aligns closely with the Hebrew, suggesting a consistent understanding of the imagery of destruction and the call for lamentation.
In plain words — the whole versegenerated
Zechariah 11:1 calls Lebanon to open its doors so that fire may consume its cedars. This verse serves as a vivid metaphor for destruction, emphasizing the fate of strong trees that symbolize resilience. The following verses continue this theme of lamentation and ruin, illustrating the consequences of divine judgment.
Frequently Asked Questionsgenerated
It symbolizes vulnerability and an invitation for destruction to enter, reflecting the consequences of divine judgment.
Fire represents destruction and judgment, often associated with God's anger and the consequences of sin.
Cedars symbolize strength and durability, making their destruction a powerful image of loss and ruin.
This verse reflects the broader themes of judgment and lamentation found throughout the book, emphasizing the consequences of turning away from God.
Reflection Questionsgenerated
- What does the imagery of fire consuming cedars reveal about the nature of judgment?
- How can we understand the call for Lebanon to open its doors in our own lives?
- In what ways do we see strength and resilience being tested in our communities today?
- How does this verse challenge us to reflect on our own vulnerabilities?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss themes of judgment and destruction, using it to illustrate the consequences of turning away from God.
Open your gates, Lebanon, and let the fire devour your cedars. Howl, fir tree, for the cedar has fallen; the majestic trees are ruined. Wail, you oaks of Bashan, for the thick forest has been cut down.Early Church Fathers on Zechariah 11 →
O Libanus: So Jerusalem, and more particularly the temple, is called by the prophets, from its height, and from its being built of the cedars of Libanus.-- Ibid.Early Church Fathers on Zechariah 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 11:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOpen thy doors, O Lebanon,.... By which may be meant, either the temple of Jerusalem, which was built of the cedars of Lebanon; "the gates of which are said (w) to open of themselves forty years
Read John Gill on Zechariah 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOpen thy doors, O Lebanon, that the fire may devour thy cedars. Open thy doors, O Lebanon - i:e., the temple, so called, as being constructed of cedars of Lebanon, or as being lofty and conspicuous, like that mountain (cf.
Read Robert Jamieson on Zechariah 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 11 The destruction of Jerusalem, . Under the type of Zechariah is showed Christ’ s care for the flock, the Jews; and their rejection for ingratitude and light estimation of him, . The type and curse of a foolish shepherd, . This chapter is minatory, and foretells the ruin of Jerusalem and the temple, this second temple, by the Romans, and the captivity of the Jews under them, for their rejecting of Christ; so the times of this chapter must be laid about the death of Christ and downwards. Open thy doors, O Lebanon; either the temple, because built with cedars of Lebanon, so the temple is called, ; or Jerusalem, or Judea, whose boundary northward this mountain was: if all these do not…
Read Matthew Poole on Zechariah 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 11:1 Open thy doors, O Lebanon, that the fire may devour thy cedars.Ver. 1. Open thy doors, O Lebanon] This chapter is no less comminatory than the two former had been consolatory. The tartness of the threatening maketh men best taste the sweetness of the promise. Sour and sweet make the best sauce; promises and threatenings mingled serve to keep the heart in the best temper. Hypocrites catch at the promises, as children do at deserts; and stuff themselves therewith a pillow as it were, that they may sin more securely. Here therefore they are given to understand, that God will so be merciful to the penitent, as that he will by no means clear the guilty. That is the last letter in…
Read John Trapp on Zechariah 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXI. (1-3) Here, as in Zechariah 9:1-8, we have intimation of an invasion of the land of Israel from the north, only, whereas in the former case Philistia, as well as Syria and Phœnicia, was to be the sufferer, here it is “the pride of Jordan that is to be spoiled.” Some have considered the first three verses of this chapter to be a distinct prophecy by themselves. To this supposition no valid objection can be made. But the terms of the prophecy are so vague that it is impossible to decide with any degree of satisfaction to what particular invasion it refers. It might be descriptive of any invasion which took place from the north, whether Assyrian, Babylonian, Greek, or Roman. Others take…
Read Charles John Ellicott on Zechariah 11 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XI The commencement of this chapter relates to the destruction of Jerusalem and the Jewish polity, probably by the Babylonians; at least in the first instance, as the fourth verse speaks of the people thus threatened as the prophet's charge, 1-6. The prophet then gives an account of the manner in which he discharged his office, and the little value that was put on his labours. And this he does by symbolical actions, a common mode of instruction with the ancient prophets, 7-14. After the prophet, on account of the unsuccessfulness of his labours, had broken the two crooks which were the true badges of his pastoral office, (to denote the annulling of God's covenant with them, and…
Read AdamClarke on Zechariah 11 →CambridgeThe Cambridge Bible for Schools and Colleges1. Open thy doors, O Lebanon] The passage is highly poetical and dramatic, but in its first reference literal and physical. In the path of the invading army stands Lebanon, at once the pride and bulwark of the land. As the priestly herald of the approaching host (quasi esset Dei fetialis, Calv.), the prophet summons it to open wide an access, and to surrender to the reckless torch of the fierce foe its goodly pines and noble cedars. Comp. 2 Kings 19:23; Isaiah 37:24; Isaiah 14:8.
Read Cambridge on Zechariah 11 →Albert Barnes1798–1870Barnes' Notes on the BibleOpen thy doors, O Lebanon - Lebanon, whose cedars had stood, its glory, for centuries, yet could offer no resistance to him who felled them and were carried off to adorn the palaces of its conquerors
Read Albert Barnes on Zechariah 11 →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
Open your doors, O Lebanon, that the fire may consume your cedars!
Open your doors, Lebanon, that the fire may devour your cedars.
Open your doors, O Lebanon, that the fire may consume your cedars!
Open your gates, Lebanon, so that the fire may consume your cedars.
Tyndale line
Open thy doors, O Lebanon, that the fire may devour thy cedars.
Open thy doors, O Lebanon, that the fire may devour thy cedars.
Open thy doors, O Lebanon, that the fire may devour thy cedars.
Open thy doors, O Lebanon, that the fire may devour thy cedars.
Open thy doores, O Lebanon, and the fire shall deuoure thy cedars.
Strictly literal
Open thy doors, O Lebanon, that the fire may devour thy cedars.
Open, O Lebanon, thy doors, And fire doth devour among thy cedars.
Open, O Lebanon, your doors, || And fire devours among your cedars.
Open thy doors, O Lebanon, and the fire shall eat on thy cedars.
Open your doors, Lebanon, that fire may devour your cedars!
From the Latin
Open thy gates, O Libanus, and let fire devour thy cedars.
Simplified
Open your doors, Lebanon, so that fire can burn up your cedars!
Let your doors be open, O Lebanon, so that fire may be burning among your cedars.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in most respects, with five of the six words matching directly. The Dead Sea Scrolls present a fragmented text, with six words supplied by an editor, indicating some level of textual preservation despite the damage.
פְּתַ֥ח לְבָנ֖וֹן דְּלָתֶ֑יךָ וְתֹאכַ֥ל אֵ֖שׁ בַּאֲרָזֶֽיךָ׃
5 of the 6 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.
[פתח] [לבנון] [דלתי׳ך] [ותאכל] [אש] [בארזי׳ך]
nothing on the leather here — 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Zechariah 11:1
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.
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
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
N-proper — Noun properHNpl
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…
דָּל (dal), דָּלָה (da.lah), and דֶּ֫לֶת (de.let) all refer to a 'door' or 'gate' in Hebrew. The entries indicate various uses, including literal doors and figurative meanings, such as a door of a chamber or even metaphorical doors in poetry. Notably, dal is mentioned in Psalm 141:3.
[דָּל] n.[m.] door only fig.: ψ 141:3.
ref
[דָּלָה] n.f. door, Is 26:20 fig., door of chamber in which people (personified) hides
ref
דֶּ֫לֶת n.f. door
door of house
door of room
gates of city
in other senses
base
H1817a דָּל door H1817b דָּלָה door H1817c דֶּ֫לֶת door
1817 deleth deh'-leth
from 1802; something swinging, i.e. the valve of a
door:--door (two-leaved), gate, leaf, lid. (In Psa. 141:3,
dal, irreg.).
see HEBREW for 01802
דָּל (dal) — door.
door (fig.)
דָּלָה (da.lah) — door.
door (fig., door of chamber in which people (personified) hide)
דֶּ֫לֶת (de.let) — door.
1) door, gate
1a) a door
1b) a gate
1c) (fig.)
1c1) of chest lid
1c2) of crocodile jaws
1c3) of doors of the heavens
1c4) of an easily-accessible woman
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp2ms
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)
Conj | V-Qal-Imperf-3fs — Conjunction · verb qal third person feminine singularHC/Vqu3fs
kon-sum' (akhal, kalah, tamam; analisko): In Old Testament 'akhal ("to eat," "devour") occurs very frequently, and is translated "consumed" (Ge 31:40; Ex 15:7; Ps 78:63, etc.); kalah ("to finish") is also frequently translated "consume," "consumed" (Ge 41:30; Ex 32:10; Ps 59:13, etc.); tamam, "to be perfect," "finished" (Nu 17:13; De 2:15; Ps 73:19, etc.). There are many other words translated "consume"…
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 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)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms