Ezekiel 28:14 — Word Study
WLCאַ֨תְּ־ כְּר֔וּב מִמְשַׁ֖ח הַסּוֹכֵ֑ךְ וּנְתַתִּ֗יךָ בְּהַ֨ר קֹ֤דֶשׁ אֱלֹהִים֙ הָיִ֔יתָ בְּת֥וֹךְ אַבְנֵי־ אֵ֖שׁ הִתְהַלָּֽכְתָּ׃
BSAYouʼattâh [as a guardian, a protector] were anointedmimshach△ [set apart, consecrated] as a guardiançâkak cherubkᵉrûwb [a powerful, winged angelic being] for I had ordained younâthan■ [appointed, designated] You werehâyâh■ on the holyqôdesh [set apart, sacred] mountainhar of Godʼĕlôhîym [Elohim, the supreme Ruler] you walkedhâlak■ [moved, dwelled] amongtâvek the fieryʼêsh [glowing, passionate] stonesʼeben
| Greek | English | Parsing |
|---|---|---|
| אַ֨תְּ־ | you | Pronoun |
| כְּר֔וּב | [were] a cherub of | Noun common, masculine singular construct |
| מִמְשַׁ֖ח | expansion | Noun common, masculine singular absolute |
| הַסּוֹכֵ֑ךְ | [one which] covers | Particle, verb qal participle (active) masculine singular |
| וּנְתַתִּ֗יךָ | and I appointed you | Verb qal sequential perfect first person common singular, suffix |
| בְּהַ֨ר | on [the] mountain of | Preposition, noun common masculine singular construct |
| קֹ֤דֶשׁ | [the] holiness of | Noun common, masculine singular construct |
| אֱלֹהִים֙ | God | Noun common, masculine plural absolute |
| הָיִ֔יתָ | you were | Verb, Qal, perfect second person masculine singular |
| בְּת֥וֹךְ | in [the] middle of | Preposition, noun common masculine singular construct |
| אַבְנֵי־ | stones of | Noun common, feminine plural construct |
| אֵ֖שׁ | fire | Noun common, both singular absolute |
| הִתְהַלָּֽכְתָּ׃ | you walked about | Verb, Hithpael, perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You were anointed as a guardian cherub, for I had ordained you. You were on the holy mountain of God; you walked among the fiery stones. |
| KJV | Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. |
| ASV | Thou wast the anointed cherub that covereth: and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. |
| YLT | Thou [art] an anointed cherub who is covering, And I have set thee in the holy mount, God thou hast been, In the midst of stones of fire thou hast walked up and down. |
| WEB | You were the anointed cherub who covers. Then I set you up on the holy mountain of God. You have walked up and down in the middle of the stones of fire. |
| BBE | I gave you your place with the winged one; I put you on the mountain of God; you went up and down among the stones of fire. |
The translations agree on the key terms used in this verse, particularly כְּרוּב.
The main clause introduces the subject and action, followed by explanations and descriptions that elaborate on the cherub's former glory.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbהָיָה
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Ezekiel 28:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Fall of the Guardian Cherubgenerated
Ezekiel 28:14 depicts a once exalted being, a guardian cherub, who was anointed and set apart by God. This verse is part of a larger passage that addresses the pride and subsequent fall of the king of Tyre, using the imagery of a cherub to illustrate the consequences of arrogance and sin. The surrounding verses emphasize the transition from glory to disgrace, highlighting the themes of divine judgment and the fragility of power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 28:16 | By the vastness of your trade, you were filled with violence, and you sinned. So I drove you in disgrace from the mountain of God, and I banished you, O guardian cherub, from among the fiery stones. |
| 2 | Exodus 25:17–20 | And you are to construct a mercy seat of pure gold, two and a half cubits long and a cubit and a half wide. |
| 3 | Exodus 30:26 | Use this oil to anoint the Tent of Meeting, the ark of the Testimony, |
| 4 | Exodus 40:9 | Take the anointing oil and anoint the tabernacle and everything in it; consecrate it along with all its furnishings, and it shall be holy. |
| 5 | Exodus 9:16 | But I have raised you up for this very purpose, that I might display My power to you, and that My name might be proclaimed in all the earth. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — כְּרוּב, ke.Ruvgenerated
The word כְּרוּב (kerub) refers to a cherub, an angelic being associated with guarding sacred spaces and serving God. In this context, it describes a powerful, winged angelic being that was once in a position of honor.
The parsing indicates that it is a masculine singular noun in construct form, suggesting a specific role or identity. Cherubs are often depicted in the Bible as protectors and guardians, highlighting their significance in the heavenly hierarchy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נְתַתִּי (u.ne.ta.Ti.kha), meaning 'and I appointed you', governs the structure of the verse, with multiple phrases detailing the subject's past state and actions. The sentence unfolds by first establishing the subject and then describing the actions and conditions surrounding the cherub's existence.
The Hebrew word order emphasizes the cherub's identity and role, placing the subject אַתְּ ('At-) at the beginning, followed by the actions and locations that define its past glory.
Septuagint Backgroundgenerated
The Septuagint translates כְּרוּב as cherub, maintaining the same identity in Greek. This choice reflects a direct correspondence to the Hebrew term, preserving the significance of the being's role.
The use of אֱלֹהִים is rendered as God in the LXX, reinforcing the divine authority behind the anointing and appointment of the cherub.
In plain words — the whole versegenerated
Ezekiel 28:14 describes a guardian cherub who was anointed and appointed by God. This cherub was on the holy mountain of God and walked among fiery stones, indicating a position of honor and authority before its fall due to pride and sin.
Frequently Asked Questionsgenerated
A guardian cherub is an angelic being tasked with protection and oversight, often depicted in the Bible as guarding sacred spaces and serving God.
The anointing signifies being set apart for a holy purpose, indicating the cherub's elevated status and role in the divine order.
The cherub's downfall was attributed to pride and wickedness, which caused it to be cast down from its high position.
This verse illustrates the consequences of pride and rebellion against God, a recurring theme in Ezekiel's prophecies, especially regarding leaders and nations.
Reflection Questionsgenerated
- What does this passage teach about the nature of pride and its consequences?
- How can we recognize and guard against pride in our own lives?
- In what ways can we fulfill our roles as protectors and guardians in our communities?
- What does it mean to be set apart for God's purposes, as the cherub was?
The early church on this verse — how the Fathers read it
The verse has been referenced by early commentators, such as Aphrahat the Persian Sage, who connects the anointed king to the role of a cherub, illustrating the significance of divine appointment and protection.
For the king who was anointed with the holy oil was called a cherub. And he was overshadowing all his people.… They were sitting in the shadow of the king, while he was standing at their head.Early Church Fathers on Ezekiel 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 28:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou art the anointed cherub that covereth,.... In allusion to the cherubim over the mercy seat, which covered it with their wings; and which, as the ark of the testimony and all the vessels of the
Read John Gill on Ezekiel 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou art the anointed cherub.
Read Robert Jamieson on Ezekiel 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou art the anointed cherub: I would rather keep the order of the words in the Hebrew, which the French also keep, Thou art a cherub, anointed, a protector, or one who covereth for defence. For thy wisdom, power, and excellency, like a cherub or angel; for the sacredness of thy person and office, as the anointed of God; for the exercise of thy power and office, as a shield or a protector of the weak; thus thou art, or thinkest thyself to be, and pridest thyself herein. I have set thee so; I, whom thou forgettest, I have made thee so, set thee above others; this should have been matter of thanks and humility, not of pride and atheism. Thus the sarcasm is continued, and he is upbraided for…
Read Matthew Poole on Ezekiel 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 28:14 Thou [art] the anointed cherub that covereth; and I have set thee [so]: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.Ver. 14. Thou art the anointed cherub.] Or, Thou art a cherub ever since I anointed thee for protector. As the cherubims cover the ark with their wing, so dost thou thy people; and therefore takest upon thee as if an earthly angel. Thou wast upon the holy mountain of God.] Thou hast been in heaven: or, at least, on Mount Sinai with Moses, where God appeared with millions of his angels, having a fiery pavement under his feet. In the midst of the stones of fire,] i.e., Of seraphims, say some, those…
Read John Trapp on Ezekiel 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Thou art the anointed cherub.—The tense is not expressed in the Hebrew, and it is better to supply the same simple past as is used throughout the passage: thou wert. The imagery is taken from the Temple upon Mount Zion: not that the king of Tyre had at this time any special connection with this, but that these terms were natural to the prophet in this ironical description of him. “The cherub that covereth” the mercy-seat is spoken of as anointed, with reference to Exodus 30:26; Exodus 40:9. Upon the holy mountain of God.—The prophet still has his mind upon Mount Zion (comp. Isaiah 11:9; Isaiah 56:7), but yet the words are ironically spoken of Tyre as a venerated sanctuary, rising up…
Read Charles John Ellicott on Ezekiel 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Thou art the anointed cherub that covereth] The irony is continued; and here he is likened to the CHERUB that guarded the gates of Paradise, and kept the way of the tree of life; or to one of the cherubs whose wings, spread out, covered the mercy-seat. Thou wast upon the holy mountain of God] The irony is still continued; and now he is compared to Moses, and afterwards to one of the chief angels, who has walked up and down among the stones of fire; that is, thy floors have been paved with precious stones, that shone and sparkled like fire. Lucan, describing the splendour of the apartments of Cleopatra, queen of Egypt, speaks in nearly a similar language: - Nec summis crustata…
Read AdamClarke on Ezekiel 28 →CambridgeThe Cambridge Bible for Schools and Colleges14. Thou art the anointed] The word “thou” is pointed here anomalously as Numbers 11:15; Deuteronomy 5:24. It may more naturally be read with or beside. The terms rendered “anointed” and “that covereth” are wanting in LXX. (also in Ezekiel 28:16). No meaning can be attached to anointed cherub, probably: cherub with spreading wings. The other phrase “that covereth” is used to describe the cherubim over the mercy-seat whose wings covered it and (at least in the temple of Solomon) extended from wall to wall of the most holy place (Exodus 25:20; Exodus 37:9; 1 Chronicles 28:18). In these passages LXX. renders the word rightly “overshadowing.” I have set thee] I set thee. holy mountain of God]…
Read Cambridge on Ezekiel 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. The anointed cherub — The prince stood in Eden as divinely appointed guard and protector of the treasures of the garden, and as the highest possible form of life (Ezekiel 1:10, and note Ezekiel
Read Daniel Denison Whedon on Ezekiel 28 →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
You were anointed as a guardian cherub, for I had ordained you. You were on the holy mountain of God; you walked among the fiery stones.
You were the anointed cherub who covers. Then I set you up on the holy mountain of God. You have walked up and down in the middle of the stones of fire.
You were anointed as a guardian cherub, for I had ordained you. You were on the holy mountain of God; you walked among the fiery stones.
I placed you there with an anointed guardian cherub; you were on the holy mountain of God; you walked about amidst fiery stones.
Tyndale line
Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
Thou wast the anointed cherub that covereth: and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
Thou wast the anointed cherub that covereth: and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
Thou art the anointed cherub that covereth; and I have set thee so : thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
Thou art the anointed Cherub, that couereth, and I haue set thee in honour: thou wast vpon the holy mountaine of God: thou hast walked in the middes of the stones of fire.
Strictly literal
Thou wast the anointed covering cherub, and I had set thee [so]: thou wast upon the holy mountain of God; thou didst walk up and down in the midst of stones of fire.
Thou [art] an anointed cherub who is covering, And I have set thee in the holy mount, God thou hast been, In the midst of stones of fire thou hast walked up and down.
And I established you as the anointed, covering cherub, || You have been in [the] holy mountain of God, || You have walked up and down in [the] midst of [the] stones of fire.
Thou wast a cherub with outspread covering [wings]; and I had set thee upon the holy mountain of God [as] thou wast; in the midst of the stones of fire didst thou wander.
I placed you on the holy mountain of God as the cherub I anointed to guard mankind. You were in the midst of the fiery stones where you walked about.
From the Latin
Thou a cherub stretched out, and protecting, and I set thee in the holy mountain of God, thou hast walked in the midst of the stones of fire.
Simplified
I gave you the position of guardian cherub, and I anointed you. You lived on God's holy mountain and you walked among the stones of fire.
I gave you your place with the winged one; I put you on the mountain of God; you went up and down among the stones of fire.
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 presents this verse in full agreement with the Septuagint in terms of key terms and phrases, although the word order differs. Both texts convey the same essential meaning regarding the cherub's anointing and subsequent actions.
אַ֨תְּ־ כְּר֔וּב מִמְשַׁ֖ח הַסּוֹכֵ֑ךְ וּנְתַתִּ֗יךָ בְּהַ֨ר קֹ֤דֶשׁ אֱלֹהִים֙ הָיִ֔יתָ בְּת֥וֹךְ אַבְנֵי־ אֵ֖שׁ הִתְהַלָּֽכְתָּ׃
9 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.
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 Ezekiel 28:14
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
כְּרוּב (kerub) refers to a cherub, an angelic being associated with guarding the Garden of Eden, flanking God's throne, and appearing as an image over the Ark of the Covenant. The term is of uncertain derivation and is used in both singular and plural forms (cherubim). Various texts, including Ezekiel, describe their roles and appearances.
כְּרוּב 91 n.m. cherub
the living chariot of the theophanic God
as guards of the garden of Eden
as the throne of Yahweh Sabaoth
P gives an account
K and Ch describe the cherubim of the temple
Ezekiel describes the cherubim
base
H3742 כְּרוּב cherub
3742 kruwb ker-oob'
of uncertain derivation; a cherub or imaginary
figure:--cherub, (plural) cherubims.
כְּרוּב (ke.ruv) — cherub.
1) cherub, cherubim (pl)
1a) an angelic being
1a1) as guardians of Eden
1a2) as flanking God's throne
1a3) as an image form hovering over the Ark of the Covenant
1a4) as the chariot of Jehovah (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִמְשַׁח (mimshach) is derived from the root meaning 'to expand' or 'to outspread,' often associated with the concept of being 'anointed.' It appears in the context of Ezekiel 28:14, referring to a 'cherub of expansion.' The meaning remains somewhat uncertain, with lexicons noting its connection to the idea of expansion.
מִמְשַׁח n.[m.] dub.; only in Ez 28:14 cherub of expansion
ref
H4473 מִמְשַׁח
4473 mimshach mim-shakh'
from 4886, in the sense of expansion; outspread (i.e. with
outstretched wings):--anointed.
see HEBREW for 04886
מִמְשַׁח (mim.shach) — expanded.
1) anointed, expansion
1a) meaning uncertain
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word סוּךְ (*sukh*) and its variants relate to the concepts of covering, protecting, and weaving together. It encompasses meanings such as to hedge in, overshadow, and screen, with implications of defense and joining. The entries reference various forms and usages, including a noun for 'protector' and verbs that describe actions of covering and weaving. Notably, the word appears in Exodus 33:22.
[סוּךְ, סִיךְ] vb. hedge, or fence about, shut in
base
[סָכַךְ] vb. overshadow, screen, cover
Qal
screen, cover
reflex. cover oneself
Hiph. screen, cover
Pilp. denom.
base
[סָכַךְ] vb. weave together;—Qal ψ 139:13
ref
סֹכֵךְ n. [m.] protector;—term. techn. of structure shielding stormers of city Na 2:6
H5526a סוּךְ, סִיךְ hedge, or fence about, shut in H5526b סָכַךְ overshadow, screen, cover H5526c סָכַךְ weave together H5526d סֹכֵךְ n. [m.] protector H5526e שָׂכַךְ cover, lay over, so as to screen H5526f שָׂכַךְ weave
5526 cakak saw-kak'
or sakak (Exod. 33:22) {saw-kak'}; a primitive root;
properly, to entwine as a screen; by implication, to fence in,
cover over, (figuratively) protect:--cover, defence, defend,
hedge in, join together, set, shut up.
סוּךְ (sukh) — to fence.
(Qal) to hedge, fence about, shut in
סָכַךְ (sa.khakh) — to cover.
1) to block, overshadow, screen, stop the approach, shut off, cover
1a) (Qal)
1a1) to screen, cover
1a2) to cover oneself
1b) (Hiphil)
1b1) to screen, cover
סָכַךְ (sa.khakh) — to weave.
1) to weave together
4a) (Qal) to weave together
1b) (Pilpel) to weave, weave together
סֹכֵךְ (so.kh) — protector.
protector (participle)
שָׂכַךְ (sa.khakh) — to cover.
(Qal) to cover, lay over
שָׂכַךְ (sa.khakh) — to weave.
1) to weave together
1a) (Qal) to weave together
1b) (Pilpel) to weave, weave together
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-Perf-1cs | Suff — Verb qal sequential perfect first person common singular · suffixHc/Vqq1cs/Sp2ms
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
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…
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
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…
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…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Hithpael-Perf-2ms — Verb · Hithpael · perfect second person masculine singularHVtp2ms
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.