Habakkuk 3:11 — Word Study
WLCשֶׁ֥מֶשׁ יָרֵ֖חַ עָ֣מַד זְבֻ֑לָה לְא֤וֹר חִצֶּ֙יךָ֙ יְהַלֵּ֔כוּ לְנֹ֖גַהּ בְּרַ֥ק חֲנִיתֶֽךָ׃
BSASunshemesh [the celestial body] and moonyârêach [the natural satellite, governing phases] stood stillʻâmad■ [came to a complete halt, paused] in their placeszᵉbûwl [elevated habitation, lofty abode] at the flashʼôwr [sudden, brief light] of Your flyinghâlak▸ arrowschêts [sharp, swift projectiles] at the brightnessnôgahh [radiant, shining light] of Your shiningbârâq [glittering, sparkling] spearchănîyth [a thrusting weapon, lance]
| Greek | English | Parsing |
|---|---|---|
| שֶׁ֥מֶשׁ | sun | Noun common, both singular absolute |
| יָרֵ֖חַ | moon | Noun common, masculine singular absolute |
| עָ֣מַד | it has stood still | Verb, Qal, perfect third person masculine singular |
| זְבֻ֑לָה | a lofty abode | Noun common masculine singular construct, suffix |
| לְא֤וֹר | to light | Preposition, noun common feminine singular construct |
| חִצֶּ֙יךָ֙ | arrows your | Noun common masculine plural construct, suffix |
| יְהַלֵּ֔כוּ | they go | Verb, Piel, imperfect third person masculine plural |
| לְנֹ֖גַהּ | to brightness | Preposition, noun common feminine singular construct |
| בְּרַ֥ק | [the] lightning flash of | Noun common, masculine singular construct |
| חֲנִיתֶֽךָ׃ | spear your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sun and moon stood still in their places at the flash of Your flying arrows, at the brightness of Your shining spear. |
| KJV | The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear. |
| ASV | The sun and moon stood still in their habitation, At the light of thine arrows as they went, At the shining of thy glittering spear. |
| YLT | Sun — moon — hath stood — a habitation, At the light thine arrows go on, At the brightness, the glittering of thy spear. |
| WEB | The sun and moon stood still in the sky at the light of your arrows as they went, at the shining of your glittering spear. |
| BBE | At the light of your arrows they went away, at the shining of your polished spear. |
The translations agree on the imagery of the sun and moon standing still, emphasizing the miraculous nature of the event.
The main clause presents the sun and moon as subjects, with prepositional phrases providing context for their action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָמַד
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 — Habakkuk 3:11
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 Power of God Displayedgenerated
Habakkuk 3:11 describes a moment of divine intervention where the sun and moon stand still, highlighting God's authority over nature. This verse is part of a larger passage that reflects on God's might and His actions on behalf of His people, as seen in the surrounding verses, including Habakkuk 3:10 and Habakkuk 3:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 10:12–13 | On the day that the LORD gave the Amorites over to the Israelites, Joshua spoke to the LORD in the presence of Israel: “O sun, stand still over Gibeon, O moon, over the Valley of Aijalon.” |
| 2 | Isaiah 28:21 | For the LORD will rise up as at Mount Perazim. He will rouse Himself as in the Valley of Gibeon, to do His work, His strange work, and to perform His task, His disturbing task. |
| 3 | Isaiah 38:8 | I will make the sun’s shadow that falls on the stairway of Ahaz go back ten steps.’” So the sunlight went back the ten steps it had descended. |
| 4 | Psalm 19:4 | their voice has gone out into all the earth, their words to the ends of the world. In the heavens He has pitched a tent for the sun. |
| 5 | Joshua 10:11 | As they fled before Israel along the descent from Beth-horon to Azekah, the LORD cast down on them large hailstones from the sky, and more of them were killed by the hailstones than by the swords of the Israelites. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עָ֣מַד, 'A.madgenerated
The verb עָמַד (amad) means 'to stand' and is in the perfect tense, indicating a completed action. It conveys the sense of coming to a complete halt, as seen in this context where celestial bodies are described as stopping in their tracks.
This word encompasses a range of meanings, from standing still to enduring or remaining in a position. Here, it emphasizes the dramatic pause of the sun and moon, illustrating God's power over the cosmos.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions reflecting the imagery of the sun and moon standing still.
Sentence Structuregenerated
The finite verb עָ֣מַד governs the main clause, with several phrases describing the subjects and actions. The structure emphasizes the celestial bodies' response to God's power.
The sentence's arrangement highlights the dramatic imagery of the sun and moon, placing them at the forefront of the divine action.
Septuagint Backgroundgenerated
The Septuagint translates שֶׁ֫מֶשׁ as ἥλιος and יָרֵחַ as σελήνη, indicating a direct correspondence to the Hebrew terms for sun and moon. This choice reflects the translators' intent to maintain the original meaning.
The word עָ֣מַד is rendered as ἔστη, which also means 'to stand.' This choice reinforces the concept of a powerful, divine command that halts the natural order.
In plain words — the whole versegenerated
Habakkuk 3:11 depicts the sun and moon standing still, illustrating God's power as they pause at the flash of His arrows and the brightness of His spear. This imagery captures a moment of divine intervention where nature responds to God's might.
Frequently Asked Questionsgenerated
It signifies a miraculous event where celestial bodies halt in response to God's power, emphasizing His authority over creation.
These images convey God's might and judgment, illustrating His ability to act decisively in the world.
It parallels accounts like Joshua 10:12-13, where the sun stands still during a battle, showcasing God's intervention on behalf of His people.
It implies a complete halt, suggesting a moment of divine control over nature, highlighting God's sovereignty.
Reflection Questionsgenerated
- How does understanding God's power in this verse affect my perspective on challenges I face?
- In what ways can I recognize God's intervention in my own life?
- What does this imagery of the sun and moon teach me about God's authority over creation?
- How can I apply the lessons of divine intervention from this verse in my daily life?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Gregory the Dialogist reference this verse to discuss God's power and Christ's ascension, drawing connections to the imagery of the sun and moon.
The mountains saw you and trembled; the raging waters passed by. The abyss gave forth its voice; the heights lifted their hands.Early Church Fathers on Habakkuk 3 →
And the prophet Habakkuk proclaims the ascension of Christ and the strength of the ecclesiastical order under the titles of the sun and the moon: “The sun raised high its hands;Early Church Fathers on Habakkuk 3 →
Concerning this glory of His Ascension, Habakkuk also says, "The sun was lifted up, and the moon stood in its order." For who is designated by the name of sun except the Lord,Early Church Fathers on Habakkuk 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 3:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe sun [and] moon stood still in their habitation,.... This is generally thought to refer to the miracle in the times of Joshua, Joshua 10:12 but a different word is there used, especially of the
Read John Gill on Habakkuk 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear. The sun and moon stood still - at Joshua's command (Joshua 10:12-13).
Read Robert Jamieson on Habakkuk 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe sun and moon stood still: though the sun rejoice as a giant to run his race, and had constantly come out of his chamber to run it about two thousand five hundred years past, yet now he stops his course, and with his stay puts stop to the motion of moon and stars, at the command of God’ s minister and Israel’ s captain, ,13. Habitation; so the psalmist, , speaks of a pavilion or tabernacle pitched for the sun, where at Joshua’ s word, seconded with the word of Joshua’ s and Israel’ s God, he makes a halt as it were, stands at the door of his tabernacle to behold and forward the strange work, the miraculous overthrow of the five conspiring kings. At the light of thine arrows they went: as…
Read Matthew Poole on Habakkuk 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 3:11 The sun [and] moon stood still in their habitation: at the light of thine arrows they went, [and] at the shining of thy glittering spear.Ver. 11. The sun and moon stood still in their habitation] viz. In the days of Joshua, and upon his prayer, Joshua 10:12-13, whereupon one crieth out, O admirabilem piarum precum vim ac potentiam quibus etiam coelestia cedunt, &c: Oh the admirable power of prayer, that worketh wonders in heaven! and oh the heroic faith of Joshua, the trophies whereof he set in the very orbs of heaven. At the light of thine arrows they went] By these shining arrows and glittering spears, some understand that terrible lightning, mixed with that horrible hail…
Read John Trapp on Habakkuk 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The sun and moon stand still in their habitation—scil., where they were at the beginning of the judgment. Here, of course, Habakkuk has in mind Joshua 10:12-13. The rest of the verse is best rendered, at the light of Thine arrows which go abroad, at the bright glancing of Thy spear. Apparently, the conception is that the surpassing brightness of the theophany shames the heavenly bodies, which accordingly cease to pursue their journey.
Read Charles John Ellicott on Habakkuk 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The sun and moon stood still] This was at the prayer of Joshua, when he fought against the Amorites. See Joshua 10:11-12, and the notes there. At the light of thine arrows they went] I think we should translate, - By their light, thine arrows went abroad; By their brightness, the lightning of thy spear. Calvin very justly remarks that the arrows and spears of the Israelites are called those of God, under whose auspices the people fought: the meaning is, that by the continuation of the light of the sun and moon, then stayed in their course, the Israelites saw how to continue the battle, till their enemies were all defeated.
Read AdamClarke on Habakkuk 3 →CambridgeThe Cambridge Bible for Schools and Colleges11. The sun and moon stood still] stand still, i.e. do not come forth, being behind the storm-cloud. The word possibly means retreat, withdraw into their habitation, hiding themselves from the light of the flying arrows of Jehovah. They are scared and outshone by the terrible brightness of His lightnings; cf. Isaiah 24:23. Sept. joins “lifted up” of preceding verse to this one, making “the sun” the subject. No acceptable sense is given by the Sept., but certainly the balance of the rhythm seems to require a separate predicate to “the sun”: the sun …, the moon withdraws. At the light of thine arrows they went] at the light of thine arrows as they go. The “arrows” and “spear” both refer to…
Read Cambridge on Habakkuk 3 →Albert Barnes1798–1870Barnes' Notes on the BibleSun and moon stood still (as one act retiring into) in their habitation - They withdrew, as it were, in the midst of the great tempest, wherein Joshua 10:11-13.
Read Albert Barnes on Habakkuk 3 →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
Sun and moon stood still in their places at the flash of Your flying arrows, at the brightness of Your shining spear.
The sun and moon stood still in the sky at the light of your arrows as they went, at the shining of your glittering spear.
Sun and moon stood still in their places at the flash of Your flying arrows, at the brightness of Your shining spear.
The sun and moon stand still in their courses; the flash of your arrows drives them away, the bright light of your lightning-quick spear.
Tyndale line
The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear.
The sun and moon stood still in their habitation, At the light of thine arrows as they went, At the shining of thy glittering spear.
The sun and moon stood still in their habitation; at the light of thine arrows as they went, at the shining of thy glittering spear.
The sun and moon stood still in their habitation: at the light of thy arrows they went, and at the shining of thy glittering spear.
The sunne and moone stood still in their habitation: at the light of thine arrowes they went, and at the bright shining of thy speares.
Strictly literal
The sun [and] moon stood still in their habitation, At the light of thine arrows which shot forth, — At the shining of thy glittering spear.
Sun — moon — hath stood — a habitation, At the light thine arrows go on, At the brightness, the glittering of thy spear.
Sun—moon—has stood—a habitation, || Your arrows go on at the light, || At the brightness, the glittering of Your spear.
The sun and moon stood still in their dwelling: at the light of thy arrows they walked along, at the shining of the flaming glitter of thy spear.
The sun and moon stood still in their high places at the flash of your arrows as they fly, at the lightning of your flashing spear.
From the Latin
The sun and the moon stood still in their habitation, in the light of thy arrows, they shall go in the brightness of thy glittering spear.
Simplified
The sun and moon stood still in the sky as your sparkling arrows flew and your spears flashed bright.
At the light of your arrows they went away, at the shining of your polished spear.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with the Septuagint providing a direct translation of nine out of ten words. The Dead Sea Scrolls also support the Masoretic Text, with minor restorations indicating the preservation of the original message.
שֶׁ֥מֶשׁ יָרֵ֖חַ עָ֣מַד זְבֻ֑לָה לְא֤וֹר חִצֶּ֙יךָ֙ יְהַלֵּ֔כוּ לְנֹ֖גַהּ בְּרַ֥ק חֲנִיתֶֽךָ׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
שמש ירח עמד זבול׳ה לאור חצי׳ך יהלכו לנגה ברק חנית׳ך
9 words on the leather — 1 partly restored.
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 Habakkuk 3:11
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.
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
N-cs — Noun common · both singular absoluteHNcbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
יָרֵחַ (yareach) means 'moon,' particularly in a poetic context. It is derived from a root related to another word, but the entries do not elaborate on its usage in specific verses.
יָרֵחַ n.m. moon, esp. poet.
base
H3394 יָרֵחַ moon, esp. poet.
3394 yareach yaw-ray'-akh
from the same as 3391; the moon:--moon. Yrechow. See
3405.
see HEBREW for 03391
see HEBREW for 03405
יָרֵחַ (ya.re.ach) — moon.
moon
N-ms — Noun common · masculine singular absoluteHNcmsa
moon (yareach; meaning obscure--probably "wanderer"; by some given as "paleness"; selene): The moon was very early worshipped by the nations of the Far East as a divinity or the representative of one or more deities. These deities were both masculine and feminine. In Assyria and Babylonia the most common name for the moon-god was Sin or Sen. In Babylonia he was also called Aku and Nannara. In Egypt the moon was representative of several deities, all masculine. The chief of these was Thoth the god of knowledge, so called because the moon was the measurer of time. Babylonia has, also, Aa, the goddess of the moon, as the consort of the sun, while her equivalent was known in Phoenicia as Ashtaroth-karnaim. This personification and worship of the moon among the nations who were neighbors to Palestine was but part of an elaborate Nature-worship found among these people. Nor was this worship…
Moon
Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the “white” (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun “for signs, and for seasons, and for days, and years” (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and…
The moon held an important place in the kingdom of nature, as known to the Hebrews. Conjointly with the sun, it was appointed "for signs and for seasons, and for days and years;" though in this respect it exercised a more important influence, if by the "seasons" we understand the great religious festivals of the Jews, as is particularly stated in (Psalms 104:19) and more at length in Ecclus 43:6,7. The worship of the moon prevailed extensively among the nations of the East, and under a variety of aspects. It was one of the only two deities which commanded the reverence of all the Egyptians. The worship of the heavenly bodies is referred to in (Job 31:26,27) and Moses directly warns the Jews against it. (4:19) In the figurative language of Scripture, the moon is frequently…
This beautiful and stately ruler of the night, Ge 1:16, is one of the chief witnesses to mankind of the goodness, wisdom, and power of the Creator, Ps 8:3; and as receiving all its light from the sun, and reflecting it on all around, it is a striking image of the church of Christ. In the clear sky of the East, the moon shines with peculiar brilliancy; and it was worshipped by most nations of antiquity, either directly, or as an idol-goddess under the name of Ashtoreth, Artemis, Diana, Hecate, Meni, Mylitta, Maja, etc. The Hebrews were specially cautioned against this form of idolatry, De 4:19 17:3; and yet fell into it; 2Ki 21:3
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
זְבֻל (zbuwl) refers to concepts of elevation, height, and residence. It is derived from a root meaning to dwell, indicating a place of habitation. The term is used in various contexts, emphasizing lofty abodes or exalted places.
זְבֻל n.[m.] elevation, height, abode
base
H2073 זְבֻל elevation, height, abode
2073 zbuwl ze-bool'
or zbul {zeb-ool'}; from 2082; a residence:--dwell in,
dwelling, habitation.
see HEBREW for 02082
זְבֻל (ze.vul) — elevation.
exalted, residence, elevation, lofty abode, height, habitation
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sd
a-bod'. See ABIDE.
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…
חֵץ (chets) means 'arrow,' primarily found in poetic and prophetic contexts. It is derived from a root meaning 'to pierce' and can imply a wound or refer to a thunderbolt in a figurative sense. The word also encompasses related terms like 'dart' and 'shaft,' indicating its use in various forms of weaponry.
חֵץ n.m. arrow, mostly poet. and proph.
base
H2671 חֵץ arrow, mostly poet. and proph.
2671 chets khayts
from 2686; properly, a piercer, i.e. an arrow; by
implication, a wound; figuratively, (of God) thunder-bolt; (by
interchange for 6086) the shaft of a spear:--+ archer, arrow,
dart, shaft, staff, wound.
see HEBREW for 02686
see HEBREW for 06086
חֵץ (chets) — arrow.
arrow
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
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-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
נֹ֫גַהּ (nogahh) means brightness and is derived from a related term indicating brilliancy. It covers both literal and figurative senses of light and shining. The word is noted in the context of brightness in various texts, including an Aramaic equivalent that refers to daylight.
נֹ֫גַהּ n.f. brightness
base
H5051 נֹ֫גַהּ brightness
5051 nogahh no'-gah
from 5050; brilliancy (literally or
figuratively):--bright(-ness), light, (clear) shining.
see HEBREW for 05050
נֹ֫גַהּ (no.gah) — brightness.
brightness
Aramaic equivalent: no.gah (נֹ֫גַהּ "daylight" H5053)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
brit'-nes: Used by the King James Version in Heb 1:3 for "effulgence of his glory," as in the Revised Version (British and American) and the American Standard Revised Version. The Greek apaugasma may mean either "reflection" or "radiation." Patristic usage favors the latter; compare The Wisdom of Solomon 7:26; also the Nicene Creed: "Light of Light," i.e. the Son not only manifests the Father, but is of the same substance. "What emanates from light, must have the nature of light" (Delitzsch).
בָּרַק (baraq) refers to lightning and its associated phenomena, such as flashes of light or gleams. It can also describe a bright or glittering object, like a sword or an arrowhead. The entries consistently emphasize its connection to the natural phenomenon of lightning, with no significant disagreement among lexicons.
בָּרַק vb. flash, of lightning
base
בָּרָק n.m. lightning
lit. mostly pl. = lightnings, lightning flashes
fig. (always sing.) of flashing arrow-head
base
H1300a בָּרַק flash of lightning H1300b בָּרָק lightning
1300 baraq baw-rawk'
from 1299; lightning; by analogy, a gleam; concretely, a
flashing sword:--bright, glitter(-ing sword), lightning.
see HEBREW for 01299
בָּרַק (ba.raq) — to use lightning.
to flash (with lightning)
בָּרָק (ba.raq) — lightning.
1) lightning
1a) lightnings, lightning flashes
1b) of flashing arrow-head (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…
חֲנִית (chaniyth) refers to a spear or lance, emphasizing its use for thrusting. The term encompasses various parts of the spear, including the shaft and spear-head. Additionally, it is noted metaphorically in relation to the teeth of lions. The word is derived from חָנָה (chanah), suggesting a connection to flexibility.
חֲנִית n.f. spear (as flexible?)
spear, as hurled
shaft of spear
spear-head
butt of spear
metaph. of teeth of lions
base
H2595 חֲניִת spear
2595 chaniyth khan-eeth'
from 2583; a lance (for thrusting, like pitching a
tent):--javelin, spear.
see HEBREW for 02583
חֲנִית (cha.nit) — spear.
1) spear
1a) spear
1a1) shaft of a spear
1a2) spear-head
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms