Psalms 46:9 — Word Study
WLCמַשְׁבִּ֥ית מִלְחָמוֹת֮ עַד־ קְצֵ֪ה הָ֫אָ֥רֶץ קֶ֣שֶׁת יְ֭שַׁבֵּר וְקִצֵּ֣ץ חֲנִ֑ית עֲ֝גָל֗וֹת יִשְׂרֹ֥ף בָּאֵֽשׁ׃
BSAthe earthʼerets [land, world]
| Greek | English | Parsing |
|---|---|---|
| מַשְׁבִּ֥ית | [he is] making cease | Verb, Hiphil, participle (active) masculine singular |
| מִלְחָמוֹת֮ | wars | Noun common, feminine plural absolute |
| עַד־ | to | Preposition |
| קְצֵ֪ה | [the] end of | Noun common, masculine singular construct |
| הָ֫אָ֥רֶץ | the earth | Particle, noun common feminine singular absolute |
| קֶ֣שֶׁת | bow[s] | Noun common, feminine singular absolute |
| יְ֭שַׁבֵּר | he breaks | Verb, Piel, imperfect third person masculine singular |
| וְקִצֵּ֣ץ | and he cuts in two | Verb, Piel, sequential perfect third person masculine singular |
| חֲנִ֑ית | spear[s] | Noun common, feminine singular absolute |
| עֲ֝גָל֗וֹת | carts | Noun common, feminine plural absolute |
| יִשְׂרֹ֥ף | he burns | Verb, Qal, imperfect third person masculine singular |
| בָּאֵֽשׁ׃ | with fire | Preposition, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He makes wars to cease throughout the earth; He breaks the bow and shatters the spear; He burns the shields in the fire. |
| KJV | He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. |
| ASV | He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariots in the fire. |
| YLT | Causing wars to cease, Unto the end of the earth, the bow he shivereth, And the spear He hath cut asunder, Chariots he doth burn with fire. |
| WEB | He makes wars cease to the end of the earth. He breaks the bow, and shatters the spear. He burns the chariots in the fire. |
| BBE | He puts an end to wars over all the earth; by him the bow is broken, and the spear cut in two, and the carriage burned in the fire. |
Where they part company is in the phrase מַשְׁבִּ֥ית — see How Translations Differ.
The verse contains multiple main clauses, each detailing God's actions against conflict and weapons.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהלך
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 — Psalms 46:9
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 — God's Sovereignty and Peacegenerated
Psalm 46:9 describes how God actively brings an end to wars and conflicts across the earth. This verse is part of a larger psalm that emphasizes God's power and presence, assuring His people of His protection and peace. The psalmist contrasts the chaos of human conflict with the tranquility that God provides, as seen in the following verses where God calls for stillness and recognition of His sovereignty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 2:4 | Then He will judge between the nations and arbitrate for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will no longer take up the sword against nation, nor train anymore for war. |
| 2 | Isaiah 11:9 | They will neither harm nor destroy on all My holy mountain, for the earth will be full of the knowledge of the LORD as the sea is full of water. |
| 3 | Isaiah 60:18 | No longer will violence be heard in your land, nor ruin or destruction within your borders. But you will name your walls Salvation and your gates Praise. |
| 4 | Micah 4:3–4 | Then He will judge between many peoples and arbitrate for strong nations far and wide. Then they will beat their swords into plowshares and their spears into pruning hooks. Nation will no longer take up the sword against nation, nor will they train anymore for war. |
| 5 | Psalm 76:3–6 | There He shattered the flaming arrows, the shield and sword and weapons of war. Selah |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מַשְׁבִּ֥ית, mash.Bitgenerated
The word מַשְׁבִּ֥ית (mash.Bit) is a Hiphil participle meaning '[he is] making cease'. It is derived from the root שָׁבַת (shabath), which conveys the idea of cessation or rest. In this verse, it indicates God's active role in stopping wars and conflicts.
The participle form suggests an ongoing action, emphasizing that God continuously works to bring peace. This word carries significant weight in the context of the psalm, as it highlights God's authority over human affairs and His ability to intervene decisively.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning, with all versions acknowledging God's role in ceasing wars and breaking weapons.
Sentence Structuregenerated
The main verb of the verse is מַשְׁבִּ֥ית, he makes cease, which governs the objects that follow: מִלְחָמוֹת֮ (wars), קֶ֣שֶׁת (bow), and חֲנִ֑ית (spear). The structure is straightforward, with the actions clearly laid out and the objects of those actions following in a sequence.
The use of multiple verbs — יְ֭שַׁבֵּר (he breaks), וְקִצֵּ֣ץ (and he cuts in two), and יִשְׂרֹ֥ף (he burns) — emphasizes the comprehensive nature of God's intervention in warfare, showcasing His power over various weapons.
Septuagint Backgroundgenerated
The Septuagint translates מַשְׁבִּ֥ית as δεῦτε (deute), suggesting a call to attention regarding God's actions. This choice reflects a slightly different emphasis, focusing on the invitation to witness God's power rather than merely stating it.
This translation highlights the active role of God in bringing peace, as the Septuagint often aims to make the text accessible to a Greek-speaking audience.
In plain words — the whole versegenerated
Psalm 46:9 tells us that God makes wars cease across the earth, breaking weapons like bows and spears, and burning shields in fire. This verse emphasizes God's power and ability to bring peace, contrasting with human conflict.
Frequently Asked Questionsgenerated
It means that God has the power to end conflicts and bring peace to the earth, demonstrating His sovereignty over all nations.
This verse shows God as a protector and peacemaker, actively intervening in human affairs to stop violence and promote peace.
Breaking weapons symbolizes the end of hostilities and the futility of human conflict in the presence of God's power.
We can trust in God's ability to bring peace in our own lives and communities, seeking His guidance in times of conflict.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God to bring peace?
- How can I be an instrument of peace in my community?
- What does this verse teach me about God's power over conflict?
- How can I reflect God's peace in my interactions with others?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse, interpreting it as a declaration of God's power to bring peace and end conflict.
In this place the writer understands the worst habits and wicked thoughts in the words of bow, weapons and bucklers.Early Church Fathers on Psalms 46 →
"He makes wars to cease unto the end of the earth" [Psalms 46:9].Early Church Fathers on Psalms 46 →
He it is who routs all the enemy when he wishes and brings peace to the earth to the degree he wants.… He is the God who does away with the enemy with their own weapons when he wishes.Early Church Fathers on Psalms 46 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 46:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe maketh wars to cease unto the ends of the earth,.... As at the birth of Christ, the Prince of peace, in the times of Augustus Caesar, when there was a general peace in the world, though it did not
Read John Gill on Psalms 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. He maketh wars to cease unto the end of the earth.
Read Robert Jamieson on Psalms 46 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe hath ended our wars, and settled us in a firm and well-grounded peace. The end of the earth, or of this land, to wit, of Israel; from one end of it to the other. He speaks of the bows, and spears, and chariots of their enemies; for he preserved those which belonged to his people.
Read Matthew Poole on Psalms 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 46:9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.Ver. 9. He maketh wars to cease] As the Lord putteth the sword in commission, bathing it in heaven; so he can quiet it, and command it up at his pleasure. He did so when Sisera was slain, and when Sennacherib. The Church hath her halcyons. He breaketh the bow, &c.] "No weapon formed against thee shall prosper," Isaiah 54:17. The Spanish Armada was set forth with infinite labour and expense; but soon dispersed and defeated. He burneth the chariots] In quibus instrumenta bellica vel victualia pro militibus circumgestant, saith Aben Ezra, i.e.…
Read John Trapp on Psalms 46 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. He maketh wars to cease] By the death of Cambyses, and setting Darius, son of Hystaspes, upon the Persian throne, he has tranquillized the whole empire. That same God who for our unfaithfulness has delivered us into the hands of our enemies, and subjected us to a long and grievous captivity and affliction, has now turned our captivity, and raised us up the most powerful friends and protectors in the very place in which we have been enduring so great a fight of afflictions. He breaketh the bow] He has rendered useless all the implements of war; and so profound and secure is the general tranquillity, that the bow may be safely broken, the spear snapped asunder, and the chariot burnt…
Read AdamClarke on Psalms 46 →CambridgeThe Cambridge Bible for Schools and Colleges9. The destruction of the Assyrians is an earnest of that final abolition of war which Jehovah will one day bring about, destroying the weapons of war, or burning them in a vast pyre upon the battlefield, as Isaiah predicted (Psalms 9:5, R.V.). Cp. Isaiah 2:4 (= Micah 4:3); Zechariah 9:10. the chariot] R.V. the chariots. The word however is nowhere used of war chariots, and must rather mean baggage-wagons (cp. 1 Samuel 17:20; 1 Samuel 26:7). Perhaps, as Baethgen proposes, the word should be vocalised ‘agîlôth instead of ‘agâlôth, and rendered as in LXX and Targ., shields.
Read Cambridge on Psalms 46 →Albert Barnes1798–1870Barnes' Notes on the BibleHe maketh wars to cease unto the end of the earth - Either in all the land, or in all the world. The overthrow of the Assyrian army would probably put an end to all the wars then raging in the world.
Read Albert Barnes on Psalms 46 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Burneth the chariot in the fire—This, according to Ezekiel 39:9-10, would mean that the chariots should serve as common fuel for the inhabitants.
Read Daniel Denison Whedon on Psalms 46 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
He makes wars to cease throughout the earth; He breaks the bow and shatters the spear; He burns the shields in the fire.
He makes wars cease to the end of the earth. He breaks the bow, and shatters the spear. He burns the chariots in the fire.
He makes wars to cease throughout the earth; He breaks the bow and shatters the spear; He burns the shields in the fire.
He brings an end to wars throughout the earth; he shatters the bow and breaks the spear; he burns the shields with fire.
Tyndale line
He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.
He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariots in the fire.
He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariots in the fire.
He maketh wars to cease to the end of the earth; he breaketh the bow, and cutteth the spear asunder; he burneth the chariot in the fire.
He maketh warres to cease vnto the endes of the world: he breaketh the bowe and cutteth the speare, and burneth the chariots with fire.
Strictly literal
He hath made wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariots in the fire.
Causing wars to cease, Unto the end of the earth, the bow he shivereth, And the spear He hath cut asunder, Chariots he doth burn with fire.
Causing wars to cease, || To the end of the earth, He shatters the bow, || And He has cut apart the spear, || He burns chariots with fire.
(46:10) He causeth wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in pieces; he burneth wagons in the fire.
He makes wars cease to the ends of the earth; he breaks the bow and cuts the spear into pieces; he burns up the shields.
From the Latin
God shall reign over the nations: God sitteth on his holy throne.
Simplified
He stops wars all over the world. He smashes the bow; he breaks the spear; he sets shields on fire.
He puts an end to wars over all the earth; by him the bow is broken, and the spear cut in two, and the carriage burned in the 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 preserves the wording of this verse as it stands, while the Septuagint matches 8 of the 12 words, indicating a close relationship between the two texts despite differences in word order and phrasing.
מַשְׁבִּ֥ית מִלְחָמוֹת֮ עַד־ קְצֵ֪ה הָ֫אָ֥רֶץ קֶ֣שֶׁת יְ֭שַׁבֵּר וְקִצֵּ֣ץ חֲנִ֑ית עֲ֝גָל֗וֹת יִשְׂרֹ֥ף בָּאֵֽשׁ׃
8 of the 12 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 Psalms 46:9
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.
שָׁבַת (shabath) is a Hebrew verb meaning to cease or rest, often in the context of stopping work. It can also imply causing something to cease or fail, and is associated with observing the Sabbath. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, covering a range of meanings from simple cessation to destruction.
שָׁבַת 71 vb. cease, desist, rest
Qal 27
cease
desist from labour, rest
Niph. cease
Hiph.
40 cause to cease, put an end to
= exterminate, destroy
cause to desist from
remove
cause to fail, let be lacking
base
[שָׁבַת] vb. denom. keep, observe (sabbath)
base
H7673a שָׁבַת cease, desist, rest .. cease
. desist from labour, rest
. cease
. . cause to cease, put an end to
. = exterminate, destroy
. cause to desist from
. remove
. cause to fail, let be lacking
H7673b שָׁבַת vb. denom. keep, observe (sabbath)
7673 shabath shaw-bath'
a primitive root; to repose, i.e. desist from exertion; used
in many implied relations (causative, figurative or
specific):--(cause to, let, make to) cease, celebrate, cause
(make) to fail, keep (sabbath), suffer to be lacking, leave,
put away (down), (make to) rest, rid, still, take away.
שָׁבַת (sha.vat) — to cease.
1) to cease, desist, rest
1a) (Qal)
1a1) to cease
1a2) to rest, desist (from labour)
1b) (Niphal) to cease
1c) (Hiphil)
1c1) to cause to cease, put an end to
1c2) to exterminate, destroy
1c3) to cause to desist from
1c4) to remove
1c5) to cause to fail
שָׁבַת (sha.vat) — to keep.
(Qal) to keep or observe the sabbath
HVhrmsa — Verb · Hiphil · participle (active) masculine singularHVhrmsa
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
HNcfpa — Noun common · feminine plural absoluteHNcfpa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
קָצֶה (qatseh) means 'end' or 'extremity' and can refer to various contexts such as borders, edges, and limits. It is derived from a root meaning to cut off and encompasses a range of applications, including the idea of the whole as defined by its extremities. Another form, קֵ֫צֶה (qetseh), also means 'end'.
קָצֶה 92 n.[m.] end, extremity
base
קֵ֫צֶה n.[m.] end
base
H7097a קָצֶה end, extremity H7097b קֵ֫צֶה end
7097 qatseh kaw-tseh'
or (negative only) qetseh {kay'-tseh}; from 7096; an
extremity (used in a great variety of applications and idioms;
compare 7093):--X after, border, brim, brink, edge, end,
(in-)finite, frontier, outmost coast, quarter, shore,
(out-)side, X some, ut(-ter-)most (part).
see HEBREW for 07096
see HEBREW for 07093
קָצֶה (qa.tseh) — end.
1) end, extremity
1a) end, mouth, extremity
1b) border, outskirts
1c) the whole (condensed term for what is included within extremities)
1d) at the end of (a certain time)
Also means: qe.tseh (קֵ֫צֶה "end" H7097B)
קֵ֫צֶה (qe.tseh) — end.
end
Another spelling of qa.tseh (קָצֶה "end" H7097A)
HNcmsc — 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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
HNcfsa — Noun common · feminine singular absoluteHNcfsa
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
קָצַץ (qatsats) means to cut off, with various nuances such as chopping or hewing in pieces. It is a primitive root that appears in different forms: Qal (to cut off), Piel (to cut or hew off), and Pual (to be cut off). The term is also related to an Aramaic equivalent, קְצַץ (H7113).
[קָצַץ] vb. cut off
Qal consec.
Pi. cut of hew off
Pu. hewn off
base
H7112 [קָצַץ] cut off
7112 qatsats kaw-tsats'
a primitive root; to chop off (literally or
figuratively):--cut (asunder, in pieces, in sunder, off), X
utmost.
קָצַץ (qa.tsats) — to cut.
1) to cut off
1a) (Qal) to cut off
1b) (Piel) to cut or hew off, cut in two, cut in pieces
1c) (Pual) to be cut or hewn off
Aramaic equivalent: qe.tsats (קְצַץ "to cut" H7113)
Hc/Vpq3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
too.
See NUMBER.
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
HNcfsa — Noun common · feminine singular absoluteHNcfsa
עֲגָלָה (agalah) refers to a wheeled vehicle, such as a cart, chariot, or wagon, derived from the concept of rolling. The entries consistently emphasize its function as a transport vehicle, with no significant disagreement among the lexicons.
עֲגָלָה n.f. cart (from rolling of wheels)
base
H5699 עֲגָלָה cart (from rolling of wheels)
5699 `agalah ag-aw-law'
from the same as 5696; something revolving, i.e. a wheeled
vehicle:--cart, chariot, wagon
see HEBREW for 05696
עֲגָלָה (a.ga.lah) — cart.
cart, wagon
HNcfpa — Noun common · feminine plural absoluteHNcfpa
Or wagons were used in Palestine formerly, though now almost unknown. The roads are generally impassable by any wheeled vehicle; and the chief use of the cart was on a limited scale for agricultural purposes, such as forcing the ripe grain out of the ear, bruising the straw, removing the produce of the fields, etc., Isa 5:18; 28:27,28. Wagons were used to carry Israel into Egypt, and for the conveyance of the ark, Ge 45:27; Nu 7:3-9. They were often drawn by heifers, etc., 1Sa 6:7, and were usually low, and on solid wooden wheels, sometimes iron-shod.
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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)
HRd/Ncbsa — 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…