Jeremiah 23:29 — Word Study
WLCהֲל֨וֹא כֹ֧ה דְבָרִ֛י כָּאֵ֖שׁ נְאֻם־ יְהוָ֑ה וּכְפַטִּ֖ישׁ יְפֹ֥צֵֽץ סָֽלַע׃ ס
BSAIs notlôʼ My worddâbâr [like a refining flame, burning away impurities] like fireʼêsh declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, The covenant Name of God] and like a hammerpaṭṭîysh [used for shaping or breaking] that smashespûwts▸ [breaks into pieces, shatters] a rockçelaʻ [a craggy cliff, a strong and secure place]
| Greek | English | Parsing |
|---|---|---|
| הֲל֨וֹא | ¿ not | Particle, particle |
| כֹ֧ה | thus | Adverb |
| דְבָרִ֛י | [is] word my | Noun common masculine singular construct, suffix |
| כָּאֵ֖שׁ | like fire | Preposition, noun common both singular absolute |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וּכְפַטִּ֖ישׁ | and like a hammer | Conjunction, preposition, noun common masculine singular absolute |
| יְפֹ֥צֵֽץ | [which] it shatters | Verb, Piel, imperfect third person masculine singular |
| סָֽלַע׃ ס | rock | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Is not My word like fire,” declares the LORD, “and like a hammer that smashes a rock?” |
| KJV | Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces? |
| ASV | Is not my word like fire? saith Jehovah; and like a hammer that breaketh the rock in pieces? |
| YLT | Is it not thus? My word [is] as a fire, An affirmation of Jehovah. And as a hammer — it breaketh in pieces a rock. |
| WEB | “Isn’t my word like fire?” says Yahweh; “and like a hammer that breaks the rock in pieces? |
| BBE | Is not my word like fire? says the Lord; and like a hammer, smashing the rock to bits? |
All translations agree on the essential meaning of God's word being powerful.
The sentence presents a main assertion followed by two comparisons that illustrate the nature of God's word.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּצַץ
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 — Jeremiah 23:29
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's Wordgenerated
Jeremiah 23:29 presents a striking metaphor where the LORD asserts the potency of His word. This declaration comes in a context where God distinguishes His true message from false prophecies, emphasizing that His word is not only a declaration but a force that can refine and shape reality, akin to fire and a hammer. This imagery highlights the transformative nature of divine communication, setting it apart from mere human speech.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 5:14 | Therefore this is what the LORD God of Hosts says: “Because you have spoken this word, I will make My words a fire in your mouth and this people the wood it consumes. |
| 2 | Jeremiah 20:9 | If I say, “I will not mention Him or speak any more in His name,” His message becomes a fire burning in my heart, shut up in my bones, and I become weary of holding it in, and I cannot prevail. |
| 3 | Luke 24:32 | They asked each other, “Were not our hearts burning within us as He spoke with us on the road and opened the Scriptures to us?” |
| 4 | John 6:63 | The Spirit gives life; the flesh profits nothing. The words I have spoken to you are spirit and they are life. |
| 5 | Acts 2:3–37 | They saw tongues like flames of fire that separated and came to rest on each of them. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — דְבָרִ֛י, de.va.Rigenerated
The word דְבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. In this verse, it signifies the authoritative word of God, which carries the weight of His will and intention.
The construct form דְבָרִי indicates possession, meaning 'My word.' This personal connection emphasizes that the word belongs to God Himself, reinforcing its authority and significance.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of דְבָרִ֛י as 'My word.'
Where translations differ is in the rendering of the metaphors. The BSB and WEB use 'like fire' and 'like a hammer,' while the KJV and ASV maintain similar expressions, but the YLT emphasizes the action of 'smashes' more directly.
Sentence Structuregenerated
The verse consists of a main clause introduced by the finite verb נְאֻם (ne'um, 'declares'), which governs the entire statement about God's word. The structure follows with two similes: one comparing God's word to fire and the other to a hammer.
The Hebrew word order places emphasis on the comparisons, with the finite verb leading the sentence, followed by the two metaphors that describe the nature of God's word.
Septuagint Backgroundgenerated
The Septuagint translates דְבָרִ֛י as μου (mou, 'My'), maintaining the personal aspect of God's word. The choice of λέγει (legei, 'says') for נְאֻם suggests a direct declaration, aligning with the authoritative tone of the original Hebrew.
In plain words — the whole versegenerated
Jeremiah 23:29 shows God declaring that His word is powerful, like fire that refines and a hammer that breaks rocks. This emphasizes that God's messages are not just words but have the ability to change and shape reality.
Frequently Asked Questionsgenerated
Fire represents purification and transformation, indicating that God's word can refine and remove impurities.
A hammer symbolizes strength and the ability to break down barriers, showing that God's word can shatter strongholds and bring about change.
This verse contrasts God's true word with the false words of prophets, asserting that only His word has the power to truly impact and transform.
God's communication is powerful and effective, capable of bringing about significant change and refinement in our lives.
Reflection Questionsgenerated
- In what ways have I experienced the refining power of God's word in my life?
- How can I apply the strength of God's word in my interactions with others?
- What barriers in my life need to be broken down by the truth of God's word?
- How can I ensure that I am listening to and acting upon God's true message rather than false teachings?
The early church on this verse — how the Fathers read it
Cyril of Alexandria comments on this verse, interpreting fire as representing the Gospel and the transformative power of the Holy Spirit.
“Fire” is called “the Gospel” and “salvation” is called “preaching,” or “fire” could also refer to participation in the Holy Spirit, which is similar to experiencing fire.Early Church Fathers on Jeremiah 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 23:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Is] not my word like as a fire? saith the Lord,.... The legal part of it is as fire; it is called a "fiery law", Deuteronomy 33:2; like fire, it is quick and piercing, and penetrating into the
Read John Gill on Jeremiah 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIs not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces? Is not my word like as a fire?
Read Robert Jamieson on Jeremiah 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFull of life and efficacy, ; like a fire that warmeth, and healeth, and melteth, and consumeth the dross; and like a hammer that breaketh the flints, so my word breaketh hard hearts. Others think that the word is here compared to fire, and to a hammer, because of the certain effect that it should have upon those that would not obey it, to burn them up like fire, and break them in pieces like a hammer, and so think this text well expounded by the apostle, . Certain it is that God’ s word is like fire in both senses; no words of men have an effect and efficacy like God’ s words; nothing but that taketh hold upon the conscience, and hath such an effect upon the hearts of men; no words shall so…
Read Matthew Poole on Jeremiah 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 23:29 [Is] not my word like as a fire? saith the LORD; and like a hammer [that] breaketh the rock in pieces?Ver. 29. Is not my word like a fire?] As it is like solid wheat, wholesome food; so it is no less like fire, that most active element, called ðõñ, because it is pure, saith one; and fire, because it was fair. It enlighteneth, enliveneth, warmeth, purgeth, assimilateth, aspireth, consumeth combustible matter, congregat homogenea, segregat heterogenea; so doth the Word, when accompanied by the Spirit, who is of a fiery nature and of a fiery operation. "The words that I speak unto you, they are spirit, and they are life." "Did not our hearts burn within us while he talked with…
Read John Trapp on Jeremiah 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Is not my word like as a fire? . . .—The prophet speaks out of the depths of his own experience. The true prophetic word burns in the heart of a man, and will not be restrained (Jeremiah 5:14; Jeremiah 20:9; Psalms 39:3), and when uttered it consumes the evil, and purifies the good. It will burn up the chaff of the utterances of the false prophets. (Comp. 1 Corinthians 3:12-13.) As the hammer breaks the rock, so it shatters the pride and stubbornness of man, is mighty to the pulling down of strongholds (2 Corinthians 10:4), and the heart of him who hears it as it should be heard is broken and contrite. What these words paint in the language of poetry, St. Paul describes without imagery…
Read Charles John Ellicott on Jeremiah 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Is not my word like as a fire?] It enlightens, warms, and penetrates every part. When it is communicated to the true prophet, it is like a fire shut up in his bones; he cannot retain it, he must publish it: and when published, it is like a hammer that breaks the rock in pieces; it is ever accompanied by a Divine power, that causes both sinner and saint to feel its weight and importance. In the original words there is something singular: הלוא כה דברי כאש halo coh debari kaesh, "Is not thus my word like fire?" I suspect, with Dr. Blayney, that כה coh, thus, was formerly written כח coach, strength or power; and so it was understood by the Targumist: "Are not all my words strong, like…
Read AdamClarke on Jeremiah 23 →CambridgeThe Cambridge Bible for Schools and Colleges29. This v. supplies a further test of a genuine prophetic utterance, viz. penetration and power. like as fire] Cp. Jeremiah 5:14 and note there. The conception is that “of the prophetic word as endowed with God’s living energy and securing its own fulfilment” (Peake).
Read Cambridge on Jeremiah 23 →Albert Barnes1798–1870Barnes' Notes on the BibleLike as a fire - God’s word is the great purifier which destroys all that is false and aves, only the genuine metal. Compare Hebrews 4:12.
Read Albert Barnes on Jeremiah 23 →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
“Is not My word like fire,” declares the LORD, “and like a hammer that smashes a rock?”
“Isn’t my word like fire?” says Yahweh; “and like a hammer that breaks the rock in pieces?
“Is not My word like fire,” declares the LORD, “and like a hammer that smashes a rock?”
My message is like a fire that purges dross! It is like a hammer that breaks a rock in pieces! I, the Lord, so affirm it!
Tyndale line
Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?
Is not my word like fire? saith Jehovah; and like a hammer that breaketh the rock in pieces?
Is not my word like as fire? saith the LORD; and like a hammer that breaketh the rock in pieces?
Is not my word like a fire? saith the LORD? and like a hammer that breaketh the rock in pieces?
Is not my word euen like a fire, sayeth the Lord? and like an hammer, that breaketh the stone?
Strictly literal
Is not my word like a fire, saith Jehovah; and like a hammer [that] breaketh the rock in pieces?
Is it not thus? My word [is] as a fire, An affirmation of Jehovah. And as a hammer — it breaketh in pieces a rock.
“Is it not thus? My word [is] as fire,” || A declaration of YHWH. “And as a hammer—it breaks a rock in pieces.
Is not thus my word, like the fire? saith the Lord, and like a hammer that shivereth the rock?
Is not my word like fire?—this is Yahweh's declaration—and like a hammer that shatters a rock into pieces?
From the Latin
Are not my words as a fire, saith the Lord: and as a hammer that breaketh the rock in pieces?
Simplified
Doesn't my word burn like fire? asks the Lord. Isn't it like a hammer smashing a rock?
Is not my word like fire? says the Lord; and like a hammer, smashing the rock to bits?
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 in their wording, with eight of the nine words matching. The Septuagint's structure and articles differ, but the core message remains consistent across both texts.
הֲל֨וֹא כֹ֧ה דְבָרִ֛י כָּאֵ֖שׁ נְאֻם־ יְהוָ֑ה וּכְפַטִּ֖ישׁ יְפֹ֥צֵֽץ סָֽלַע׃ ס
8 of the 9 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 Jeremiah 23:29
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
HD — AdverbHD
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
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H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
פַּטִּישׁ (pattiysh) refers to a hammer, specifically a forge-hammer used for pounding. The word is derived from an unused root meaning to pound, emphasizing its function in metalworking. The entries consistently highlight its application as a tool in forging.
פַּטִּישׁ n.m. forge-hammer
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H6360 פַּטִּישׁ forge-hammer
6360 pattiysh pat-teesh'
intensively from an unused root meaning to pound; a
hammer:--hammer.
פַּטִּישׁ (pat.tish) — hammer.
forge hammer, hammer
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
ham'-er: The Hebrew maqqebheth, occurs in Jud 4:21, where it refers to the mallet (probably wooden) used to drive tent-pins into the ground. The same word occurs in 1Ki 6:7; Isa 44:12; Jer 10:4 as applied to a workman's hammer. paTTish (compare Arabic, fatis), occurs in Isa 41:7; Jer 23:29; 50:23. It was probably a blacksmith's hammer or heavy hammer used for breaking rock. There is doubt about the rendering of Jud 5:26, where the word, halmuth, occurs. From the context, the instrument mentioned was probably not a…
Hammer
(1.) Heb. pattish, used by gold-beaters (Isa. 41:7) and by quarry-men (Jer. 23:29). Metaphorically of Babylon (Jer. 50:23) or Nebuchadnezzar.
(2.) Heb. makabah, a stone-cutter’s mallet (1 Kings 6:7), or of any workman (Judg. 4:21; Isa. 44:12).
(3.) Heb. halmuth, a poetical word for a workman’s hammer, found only in Judg. 5:26, where it denotes the mallet with which the pins of the tent of the nomad are driven into the ground.
The Hebrew word פּוּץ (puwts) primarily means to scatter or disperse, applicable to both people and armies. It can also convey the idea of flowing or overflowing. The noun form מֵפִיץ (mephits) refers to a scatterer. Additionally, it has connotations of breaking or shattering, as seen in related forms.
[פּוּץ] vb. be dispersed, scattered
Qal be dispersed, disperse; be scattered, of enemies
Niph.
be scattered, of army
be spread abroad, of peoples
Hiph.
trans. scatter
intrans. scatter
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מֵפִיץ n.m. scatterer, disperser
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פּוּץ vb. flow, overflow
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[פָּצַץ] vb. break (Ar. break, break asunder; Nab. break asunder; Syr. crush)
Pō‛. a hammer which shatters rock.
Pilp. he [God] dashed me in pieces (fig.).
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H6327a פּוּץ be dispersed, scattered .be dispersed, disperse; be scattered, of enemies
. . be scattered, of army
. be spread abroad, of peoples
. . trans. scatter
. intrans. scatter
H6327b מֵפִיץ scatterer, disperser H6327c פּוּץ flow, overflow H6327d [פָּצַץ] break (Ar. break, break asunder; Nab. break asunder; Syr. crush) . a hammer which shatters rock.
. he [God] dashed me in pieces (fig.).
6327 puwts poots
a primitive root; to dash in pieces, literally or
figuratively (especially to disperse):--break (dash, shake)
in (to) pieces, cast (abroad), disperse (selves), drive,
retire, scatter (abroad), spread abroad.
פּוּץ (puts) — to scatter.
1) to scatter, be dispersed, be scattered
1a) (Qal) to be dispersed, be scattered
1b) (Niphal)
1b1) to be scattered
1b2) to be spread abroad
1c) (Hiphil) to scatter
1d) Hithpael) scatter
מֵפִיץ (me.phits) — scatterer.
n.m.
scatterer
פּוּץ (puts) — to flow.
(Qal) to flow, overflow
פָּצַץ (pa.tsats) — to shatter.
1) to break
1a) (Polel) to shatter
1b) (Pilpel) to dash to pieces
V-m-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
סֶ֫לַע (cela`) refers to a crag or cliff, indicating a strong, rocky formation. It can denote both a literal rock and a figurative stronghold, suggesting security and loftiness. The entries consistently emphasize its meanings related to rugged terrain and fortification, with no significant disagreements noted among the lexicons.
סֶ֫לַע 61 n.m. crag, cliff
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H5553 סֶ֫לַע crag, cliff
5553 cela` seh'-lah
from an unused root meaning to be lofty; a craggy rock,
literally or figuratively (a fortress):--(ragged) rock,
stone(-ny), strong hold.
סֶ֫לַע (se.la) — rock.
The Rock
Sela (H5554)
סֶ֫לַע (se.la) — crag.
1) crag, cliff, rock
1a) crag, cliff
1b) as stronghold of Jehovah, of security (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…