Deuteronomy 32:13 — Word Study
WLCיַרְכִּבֵ֙הוּ֙ עַל־ בָּ֣מֳתֵי אָ֔רֶץ וַיֹּאכַ֖ל תְּנוּבֹ֣ת שָׂדָ֑י וַיֵּנִקֵ֤הֽוּ דְבַשׁ֙ מִסֶּ֔לַע וְשֶׁ֖מֶן מֵחַלְמִ֥ישׁ צֽוּר׃
BSAHe made him riderâkab▸ [on the high places of the earth] onʻal the heightsbâmâh [elevations, lofty regions] of the landʼerets [earth, territory] and fed himʼâkal▸ the producetᵉnûwbâh [fruit, increase] of the fieldsâdeh [cultivated land, soil] He nourished himyânaq▸ with honeydᵉbash [a sweet and valuable food] from the rockçelaʻ [a strong and secure place] and oilshemen [olive oil] from the flintychallâmîysh [hard, unyielding] cragtsûwr [craggy rock, cliff]
| Greek | English | Parsing |
|---|---|---|
| יַרְכִּבֵ֙הוּ֙ | he caused to ride it | Verb hiphil imperfect third person masculine singular, suffix |
| עַל־ | on | Preposition |
| בָּ֣מֳתֵי | [the] high places of | Noun common, feminine plural construct |
| אָ֔רֶץ | [the] land | Noun common, feminine singular absolute |
| וַיֹּאכַ֖ל | and it ate | Verb, Qal, sequential imperfect third person masculine singular |
| תְּנוּבֹ֣ת | fruits of | Noun common, feminine plural construct |
| שָׂדָ֑י | [the] field | Noun common, masculine singular absolute |
| וַיֵּנִקֵ֤הֽוּ | and he suckled him | Verb hiphil sequential imperfect third person masculine singular, suffix |
| דְבַשׁ֙ | honey | Noun common, masculine singular absolute |
| מִסֶּ֔לַע | from a rock | Preposition, noun common masculine singular absolute |
| וְשֶׁ֖מֶן | and oil | Conjunction, noun common masculine singular absolute |
| מֵחַלְמִ֥ישׁ | from flint of | Preposition, noun common masculine singular construct |
| צֽוּר׃ | rock | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He made him ride on the heights of the land and fed him the produce of the field. He nourished him with honey from the rock and oil from the flinty crag, |
| KJV | He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; |
| ASV | He made him ride on the high places of the earth, And he did eat the increase of the field; And he made him to suck honey out of the rock, And oil out of the flinty rock; |
| YLT | He maketh him ride on high places of earth, And he eateth increase of the fields, And He maketh him suck honey from a rock, And oil out of the flint of a rock; |
| WEB | He made him ride on the high places of the earth. He ate the increase of the field. He caused him to suck honey out of the rock, oil out of the flinty rock; |
| BBE | He put him on the high places of the earth, his food was the increase of the field; honey he gave him out of the rock and oil out of the hard rock; |
The translations agree on the core meaning of the verse, particularly regarding God's provision.
The verse consists of one main clause and several subordinate phrases that describe God's actions and the nature of His provision.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָכַל
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 — Deuteronomy 32:13
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 — Moses' Song of Praisegenerated
Deuteronomy 32:13 describes how God cared for Israel, leading them to prosperity and abundance. This verse highlights God's provision, using vivid imagery of nourishment from the land and natural resources. It reflects on the blessings bestowed upon Israel as they journeyed through the wilderness and into the Promised Land, paralleling themes found in other scriptures such as Deuteronomy 33:26-29 and Isaiah 58:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 33:26–29 | “There is none like the God of Jeshurun, who rides the heavens to your aid, and the clouds in His majesty. |
| 2 | Isaiah 58:14 | then you will delight yourself in the LORD, and I will make you ride on the heights of the land and feed you with the heritage of your father Jacob.” For the mouth of the LORD has spoken. |
| 3 | Ezekiel 36:2 | This is what the Lord GOD says: Because the enemy has said of you, ‘Aha! The ancient heights have become our possession,’ |
| 4 | Job 29:6 | when my steps were bathed in cream and the rock poured out for me streams of oil! |
| 5 | Psalm 81:16 | But I would feed you the finest wheat; with honey from the rock I would satisfy you.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יַרְכִּבֵ֙הוּ֙, yar.ki.Ve.hugenerated
The verb יַרְכִּבֵ֙הוּ֙ (yar.ki.Ve.hu) is a hiphil imperfect form meaning 'he caused to ride.' This construction indicates an action performed by a subject, in this case, God, who elevates Israel to a position of honor and abundance.
The root רָכַב (rakab) conveys the idea of riding, which can imply not just physical elevation but also a metaphorical ascent to greatness or security. In this verse, it emphasizes God's role in lifting Israel to the heights of the land.
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 יַרְכִּבֵ֙הוּ֙ governs the sentence, indicating what God does for Israel. The structure includes prepositional phrases that elaborate on the heights and the nourishment provided.
The Hebrew word order places emphasis on God's actions first, followed by the descriptions of the high places and the produce, which serves to highlight the abundance of God's provision.
Septuagint Backgroundgenerated
The Septuagint translates יַרְכִּבֵ֙הוּ֙ with αὐτοὺς, indicating a direct action toward the people. This choice emphasizes God's active role in guiding and uplifting Israel.
The term used in the LXX for the produce is γενήματα, which aligns closely with the Hebrew concept of fruits and increase, reinforcing the theme of divine provision.
In plain words — the whole versegenerated
Deuteronomy 32:13 tells us that God provided for Israel by giving them a place of honor and abundance. He fed them with the best produce from the land and nourished them with sweet honey and oil from the rock, symbolizing His care and provision.
Frequently Asked Questionsgenerated
This phrase signifies God's elevation of Israel to a place of honor and blessing, providing them with the best of the land.
Honey and oil represent richness and abundance, highlighting God's generous provision for His people.
This verse showcases God's nurturing and providing nature, emphasizing His commitment to care for His people.
Similar themes can be found in Psalm 81:16 and Isaiah 58:14, where God's blessings are described.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life?
- How can I recognize and appreciate the blessings that come from God?
- What does it mean for me to 'ride on the heights' in my spiritual journey?
- How can I share the abundance I receive from God with others?
The early church on this verse — how the Fathers read it
Early commentators reflect on the unusual imagery in this verse, noting that such nourishment from a rock is not found elsewhere in Scripture.
Nothing like this is ever found in Scripture in the literal sense, even if one reviews the whole body of the Old Testament. People never sucked honey or oil from a rock.Early Church Fathers on Deuteronomy 32 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 32:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe made him to ride on the high places of the earth,.... Or land, the land of Canaan; by which are meant the towers, castles, and fortified places in it, some of which might be built on hills and
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; He made him ride on the
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOn the high places of the earth, i.e. to conquer their strongest holds, which ofttimes are in the mountains, and their cities fenced with walls of greatest height and strength, 2:36 33:29 . To ride upon in Scripture phrase is to subdue or conquer, as 66:12 19:11,14. To suck honey out of the rock; this being a land flowing with honey, ,17, where the bees made honey even in woods, as 1Sa 14, or in the holes of rocks, or in the trees that grew upon or among rocks. Oil out of the flinty rock: the olive trees grow and fructify most in rocky or hilly places.
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;Ver. 13. To suck honey out of the rock.] Water as sweet as honey in that necessity; so doth every worthy receiver by faith at the sacrament; whereas whoso comes thereunto without faith, is like a man, saith Mr Tyndale, that thinks to quench his thirst by sucking the ale bowl.
Read John Trapp on Deuteronomy 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. He made him ride] ירכבהו yarkibehu, he will cause him to ride. All the verbs here are in the future tense, because this is a prophecy of the prosperity they should possess in the promised land. The Israelites were to ride - exult, on the high places, the mountains and hills of their land, in which they are promised the highest degrees of prosperity; as even the rocky part of the country should be rendered fertile by the peculiar benediction of God. Suck honey out of the rock, and oil out of the flinty rock] This promise states that even the most barren places in the country should yield an abundance of aromatic flowers, from which the bees should collect honey in abundance; and…
Read AdamClarke on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges13. ride on the heights] Cp. Amos 4:12. and to eat of the fruit of the hills] So Sam. and LXX for the Heb. he doth eat; hills not fields as in Deuteronomy 28:3, Heb. sadai, early form sadeh, in the earlier sense of that word (see on Deuteronomy 5:21) as in Judges 5:4, parallel to heights or high places. Israel’s territory was a highland one. suckles] With Sam. and Syr. omit and. honey] The honey of the O.T. is wild, as here, Judges 14:8 ff., 1 Samuel 14:25 ff., Psalms 81:16; apiculture, a very ancient craft, is not implied till the N.T. speaks of wild honey (Matthew 3:4, Mark 1:6). See further Jerus. i. 306 f., E.B. art. ‘Honey,’ and ZDPV. xxxii. 151. oil of the flinty rock] Lit. the flint…
Read Cambridge on Deuteronomy 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. He made him ride on the high places — He who possessed the high places had control. The figure is used to denote the subjugation of the land. Comp.
Read Daniel Denison Whedon on Deuteronomy 32 →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
He made him ride on the heights of the land and fed him the produce of the field. He nourished him with honey from the rock and oil from the flinty crag,
He made him ride on the high places of the earth. He ate the increase of the field. He caused him to suck honey out of the rock, oil out of the flinty rock;
He made him ride on the heights of the land and fed him the produce of the field. He nourished him with honey from the rock and oil from the flinty crag,
He enabled him to travel over the high terrain of the land, and he ate of the produce of the fields. He provided honey for him from the cliffs, and olive oil from the hardest of rocks,
Tyndale line
He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;
He made him ride on the high places of the earth, And he did eat the increase of the field; And he made him to suck honey out of the rock, And oil out of the flinty rock;
He made him ride on the high places of the earth, And he did eat the increase of the field; And he made him to suck honey out of the rock, And oil out of the flinty rock;
He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;
He caryed him vp to the hie places of the earth, that he might eate the fruites of the fieldes, and he caused him to sucke hony out of the stone, and oyle out of the hard rocke:
Strictly literal
He made him ride on the high places of the earth, And he ate the produce of the field; And he made him suck honey out of the crag, And oil out of the flinty rock;
He maketh him ride on high places of earth, And he eateth increase of the fields, And He maketh him suck honey from a rock, And oil out of the flint of a rock;
He makes him ride on high places of earth, || And he eats increase of the fields, || And He makes him suck honey from a rock, || And oil out of the flint of a rock;
He caused him to stride on the high places of the earth, and he ate the products of the fields; and he made him to suck honey out of the rock, and oil out of the flinty stone;
He made him ride on high places of the land, and he fed him the fruits of the field; he nourished him with honey from the rock, and oil from the flinty crag.
From the Latin
He set him upon high land: that he might eat the fruits of the fields, that he might suck honey out of the rock, and oil out of the hardest stone,
Simplified
The Lord gave you the high country to rule, and fed you with the crops of the field to eat. He sustained you with honey from the rock and olive oil from the flinty crag,
He put him on the high places of the earth, his food was the increase of the field; honey he gave him out of the rock and oil out of the hard rock;
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 is supported by the Septuagint, which matches 11 out of 13 words, indicating a strong agreement. The Samaritan Pentateuch has five differing words, suggesting some variations in the text, while the Dead Sea Scrolls fragment also aligns closely with the MT.
יַרְכִּבֵ֙הוּ֙ עַל־ בָּ֣מֳתֵי אָ֔רֶץ וַיֹּאכַ֖ל תְּנוּבֹ֣ת שָׂדָ֑י וַיֵּנִקֵ֤הֽוּ דְבַשׁ֙ מִסֶּ֔לַע וְשֶׁ֖מֶן מֵחַלְמִ֥ישׁ צֽוּר׃
11 of the 13 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.
ירכבהו על במתי הארץ יאכלהו תנופת שׂדי יינקהו דבשׁ מסלע ושׁמן מחלמישׁ צור
5 words differ from the Masoretic Text: במתי (high place), ה (the), יאכלהו (eat), תנופת (offering), יינקהו (suck)
[על] [במותי] ארץ [ויאכל] [תנובת] [שדי] [וינק׳הו] [דבש] [מסלע] ושמן [מחלמיש] [צור]
12 words of the verse are on this fragment — 10 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 Deuteronomy 32:13
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.
רָכַב (rakab) is a Hebrew verb meaning to ride, mount, or sit upon something, typically an animal or vehicle. It can also imply causing someone or something to ride or draw, as in plowing. The entries highlight its use in various forms, including a participle for 'rider' and figurative expressions.
רָכַב vb. mount and ride, ride
Qal
mount, mount and sit or ride
ride, be riding
pt., as subst., rider
Hiph.
cause to (mount and) ride
cause to draw (plough, etc.)
fig. cause hand to ride upon (grasp) bow
base
H7392 רָכַב mount and ride, ride .. mount, mount and sit or ride
. ride, be riding
. pt., as subst., rider
. . cause to (mount and) ride
. cause to draw (plough, etc.)
. fig. cause hand to ride upon (grasp) bow
7392 rakab raw-kab'
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to
despatch:--bring (on (horse-)back), carry, get (oneself) up,
on (horse-)back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
רָכַב (ra.khav) — to ride.
1) to mount and ride, ride
1a) (Qal)
1a1) to mount, mount and sit or ride
1a2) to ride, be riding
1a3) rider (subst)
1b) (Hiphil)
1b1) to cause to ride, cause to (mount and) ride
1b2) to cause to draw (plough, etc)
1b3) to cause to ride upon (fig)
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
בָּמָה (bamah) refers to a 'high place' or elevation, often associated with cultic worship sites. It can denote various heights, including mountains and battlefields, and may also imply a funeral mound. The term is derived from an unused root meaning 'to be high,' indicating its connection to elevation.
בָּמָה 104 n.f. high place
high place, mountain
high places, battle-fields
high places, as places of worship
funereal mound (?)
base
H1116 בָּמָה high place
1116 bamah bam-maw'
from an unused root (meaning to be high); an
elevation:--height, high place, wave.
בָּמָה (ba.mah) — high place.
1) high place, ridge, height, bamah (technical name for cultic platform)
1a) high place, mountain
1b) high places, battlefields
1c) high places (as places of worship)
1d) funeral mound?
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular absoluteHNcfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
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-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
תְּנוּבָה (tnuwbah) refers to fruit or produce, emphasizing the idea of increase. It is derived from the root word for growth, תְּנוּבָה encompasses the general concept of agricultural yield.
תְּנוּבָה n.f. fruit, produce
base
H8570 תְּנוּבָה , fruit, produce
8570 tnuwbah ten-oo-baw'
from 5107; produce:--fruit, increase.
see HEBREW for 05107
תְּנוּבָה (te.nu.vah) — fruit.
fruit, produce
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
N-ms — Noun common · masculine singular absoluteHNcmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
יָנַק (yanaq) means to suck or suckle, particularly in the context of an infant nursing at its mother's breast. It can also refer to the act of giving milk or nursing, with related forms indicating a nursing mother or suckling child. The entries consistently emphasize the nurturing aspect of this word.
[יָנַק] vb. suck
Qal suck, of infant at mother's breast
Hiph. give suck to, nurse
base
H3243 יָנַק suck .suck, of infant at mother's breast
. give suck to, nurse
3243 yanaq yaw-nak'
a primitive root; to suck; causatively, to give milk:--milch,
nurse(-ing mother), (give, make to) suck(-ing child, -ling).
יָנַק (ya.naq) — to suckle.
1) to suckle, nurse, suck
1a) (Qal)
1a1) to suck
1a2) suckling, babe (subst)
1b) (Hiphil)
1b1) to give suck to, nurse
1b2) nursing, nursing woman, nurse (participle)
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3ms
דְּבַשׁ (dbash) means honey, derived from a root that suggests stickiness. It encompasses the substance itself and can also refer to syrup. The entries consistently identify it as honey without significant variation.
דְּבַשׁ 64 n.m. honey
base
H1706 דְּבַשׁ honey
1706 dbash deb-ash'
from an unused root meaning to be gummy; honey (from its
stickiness); by analogy, syrup:--honey((-comb)).
דְּבַשׁ (de.vash) — honey.
honey
N-ms — Noun common · masculine singular absoluteHNcmsa
hun'-i (debhash; meli): One familiar with life in Palestine will recognize in debhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic 'asal), whereas in the Old Testament debhash probably had only that meaning. The honey referred to was in most cases wild honey (De 32:13; Jud 14:8,9; 1Sa 14:25,26,29,43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2Ch 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (
Honey
(1.) Heb. ya’ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.
(2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant. 4:11).
(3.) Debash denotes bee-honey (Judg. 14:8); but also frequently a vegetable honey distilled from trees (Gen. 43:11; Ezek. 27:17). In these passages it may probably mean “dibs,” or syrup of grapes, i.e., the juice…
The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," (Exodus 3:8) bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs , and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, (Genesis 43:11) and which the Tyrians purchased from Palestine. (
Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Le 20:24. Wild bee honey was often found in hollow trees and clefts in the rocks, De 32:13 Ps 81:16; and on this John the Baptist fed, Mt 3:4. Honey was highly prized, Ps 19:10 Pr 5:3 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey…
סֶ֫לַע (cela`) refers to a crag or cliff, indicating a strong, rocky formation. It can denote both a literal rock and a figurative stronghold, suggesting security and loftiness. The entries consistently emphasize its meanings related to rugged terrain and fortification, with no significant disagreements noted among the lexicons.
סֶ֫לַע 61 n.m. crag, cliff
base
H5553 סֶ֫לַע crag, cliff
5553 cela` seh'-lah
from an unused root meaning to be lofty; a craggy rock,
literally or figuratively (a fortress):--(ragged) rock,
stone(-ny), strong hold.
סֶ֫לַע (se.la) — rock.
The Rock
Sela (H5554)
סֶ֫לַע (se.la) — crag.
1) crag, cliff, rock
1a) crag, cliff
1b) as stronghold of Jehovah, of security (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
חַלָּמִישׁ (challamiysh) means flint or rock. It is likely derived from a root meaning hardness, indicating its tough nature. The entries consistently define it as flint, with no significant disagreement among the lexicons.
חַלָּמִישׁ n.m. flint
base
H2496 חַלָּמִישׁ flint
2496 challamiysh klal-law-meesh'
probably from 2492 (in the sense of hardness);
flint:--flint(-y), rock.
see HEBREW for 02492
חַלָּמִישׁ (chal.la.mish) — flint.
flint, rock
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
N-ms — Noun common · masculine singular absoluteHNcmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…