Psalms 83:14 — Word Study
WLCכְּאֵ֥שׁ תִּבְעַר־ יָ֑עַר וּ֝כְלֶהָבָ֗ה תְּלַהֵ֥ט הָרִֽים׃
BSAGodʼĕlôhîym to setshîyth wheelgalgal stubbleqash facepânîym spiritrûwach
| Greek | English | Parsing |
|---|---|---|
| כְּאֵ֥שׁ | like a fire | Preposition, noun common both singular absolute |
| תִּבְעַר־ | [which] it burns | Verb, Qal, imperfect third person feminine singular |
| יָ֑עַר | a forest | Noun common, masculine singular absolute |
| וּ֝כְלֶהָבָ֗ה | and like a flame | Conjunction, preposition, noun common feminine singular absolute |
| תְּלַהֵ֥ט | [which] it sets ablaze | Verb, Piel, imperfect third person feminine singular |
| הָרִֽים׃ | mountains | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As fire consumes a forest, as a flame sets the mountains ablaze, |
| KJV | As the fire burneth a wood, and as the flame setteth the mountains on fire; |
| ASV | As the fire that burneth the forest, And as the flame that setteth the mountains on fire, |
| YLT | As a fire doth burn a forest, And as a flame setteth hills on fire, |
| WEB | As the fire that burns the forest, as the flame that sets the mountains on fire, |
| BBE | As fire burning a wood, and as a flame causing fire on the mountains, |
Where they part company is תִּבְעַר־ — see How Translations Differ.
Two main clauses with subordinate phrases describing the actions and objects. This structure emphasizes the destructive power of fire.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁית
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 83:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Cry for Judgmentgenerated
Psalms 83:14 uses vivid imagery to describe the psalmist's plea for God to act against His enemies. The comparison to fire consuming a forest highlights the thoroughness of this divine judgment. This verse is part of a larger context where the psalmist seeks God's intervention against those who oppose Him, as seen in the surrounding verses, particularly Psalms 83:13 and Psalms 83:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:33 | For Topheth has long been prepared; it has been made ready for the king. Its funeral pyre is deep and wide, with plenty of fire and wood. The breath of the LORD, like a torrent of burning sulfur, sets it ablaze. |
| 2 | Isaiah 33:11–12 | You conceive chaff; you give birth to stubble. Your breath is a fire that will consume you. |
| 3 | Isaiah 64:1–2 | If only You would rend the heavens and come down, so that mountains would quake at Your presence, |
| 4 | Ezekiel 20:47–48 | Say to the forest of the Negev: Hear the word of the LORD! This is what the Lord GOD says: I am about to ignite in you a fire, and it will devour all your trees, both green and dry. The blazing flame will not be quenched, and by it every face from south to north will be scorched. |
| 5 | Malachi 4:1 | “For behold, the day is coming, burning like a furnace, when all the arrogant and every evildoer will be stubble; the day is coming when I will set them ablaze,” says the LORD of Hosts. “Not a root or branch will be left to them.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תִּבְעַר־, tiv.'ar-generated
The verb תִּבְעַר־ (tiv'ar-) is a form of בָּעַר (ba'ar), meaning 'to burn' or 'to consume.' This word carries the implication of a powerful and destructive fire, emphasizing the intensity of the action. The parsing as an imperfect third person feminine singular indicates an ongoing or future action, suggesting that the burning is not just a one-time event but a process.
In this context, the burning is a metaphor for God's judgment against His enemies. The psalmist invokes this imagery to convey the seriousness and totality of the destruction that he desires God to bring upon those who oppose Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs תִּבְעַר־ and תְּלַהֵ֥ט govern the main clauses of the verse, indicating the actions of burning and setting ablaze. The structure is straightforward, with the imagery of fire and flame serving as powerful metaphors for God's judgment.
The sentence's order places emphasis on the consuming nature of fire before introducing the mountains, highlighting the psalmist's intent to illustrate the magnitude of divine wrath.
Septuagint Backgroundgenerated
The Septuagint translates תִּבְעַר־ with θοῦ (thou), which suggests a similar intensity in the action of burning. This choice aligns with the Hebrew meaning while also reflecting the translators' understanding of the destructive power of fire.
The rendering of תְּלַהֵ֥ט as καλάμην (kalamin) indicates a focus on the act of kindling, reinforcing the image of fire as a force of judgment.
In plain words — the whole versegenerated
Psalms 83:14 compares God's judgment to fire that consumes a forest and a flame that sets mountains ablaze. This imagery illustrates the intensity and totality of God's wrath against His enemies.
Frequently Asked Questionsgenerated
It means that God's judgment will be thorough and complete, just as fire completely consumes everything in its path.
Fire represents destruction and purification in the Bible, symbolizing God's anger against sin and His desire to cleanse.
This verse echoes themes found in other passages, such as Isaiah 30:33 and Malachi 4:1, where fire symbolizes God's judgment.
The imagery teaches us about the seriousness of opposing God and the consequences that come from such actions, emphasizing the need for reverence and obedience.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's judgment and cleansing?
- How can I better understand the seriousness of sin in light of God's judgment?
- What does the imagery of fire teach me about God's character?
- How can I apply the lessons from this verse to my interactions with others?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight its vivid imagery of divine judgment, as seen in Augustine's commentary.
This levity, by which consent is easily given to what is evil, is followed by severe torment; therefore he proceeds:— "Like as the fire that burns up the wood,Early Church Fathers on Psalms 83 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 83:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs the fire burneth the wood,.... Or "forest" (m); which is sometimes done purposely, and sometimes through carelessness, as Virgil (n) observes; and which is done very easily and swiftly, when fire
Read John Gill on Psalms 83 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO my God, make them like a wheel; as the stubble before the wind. -Second part of the second main division. Prayer inspired by God for the extinction of the foe by the fiery storm of God. Verse 13.
Read Robert Jamieson on Psalms 83 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe mountains; understand by a metonymy the woods or forests upon the mountains, which in those hot countries, when they had once taken fire, either by lightning, or by the design of men, or by any accident, did burn with great speed and irresistible violence.
Read Matthew Poole on Psalms 83 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 83:14 As the fire burneth a wood, and as the flame setteth the mountains on fire;Ver. 14. As the fire burneth a wood] Maxime quando a vento flabellatur , when blown up by a fierce wind it soon turneth a wood into a waste. And as the flame setteth, the mountains on fire] Those sulphury mountains, such as Etna, Vesuvius, Peitra mala, a mountain in the highest part of the Apennines, which perpetually burneth, say travellers, Il Mercurio Italico, 178.
Read John Trapp on Psalms 83 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14, 15) These verses are rightly taken together. The figure occurs in Isaiah 10:17-18 (comp. Zechariah 12:6), but there as a metaphor; here as a simile. “Before the rains came the whole mountain side was in a blaze. Thorns and briars grow so luxuriantly here that they must be burned off always before the plough can operate. The peasants watch for a high wind, and then the fire catches easily, and spreads with great rapidity” (Thomson, Land and Book, p. 341). The mountains are pre-eminently the pastures. (Comp. Psalms 50:10; Psalms 147:8.)
Read Charles John Ellicott on Psalms 83 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The flame setteth the mountains on fire] This may refer to the burning of the straw and chaff, after the grain was threshed and winnowed. And as their threshing-floors were situated often on the hills or mountains, to take the advantage of the wind, the setting the mountains on fire may refer to the burning of the chaff, &c., in those places. Let them be like stubble driven away by the wind, and burnt by the fire.
Read AdamClarke on Psalms 83 →CambridgeThe Cambridge Bible for Schools and Colleges13–18. Renewed prayer for the dispersion and destruction of the enemy expressed by figures from nature. The final end and object of all is that they may acknowledge Jehovah to be supreme.
Read Cambridge on Psalms 83 →Albert Barnes1798–1870Barnes' Notes on the BibleAs the fire burneth a wood ... - The same idea is here presented under another form. No image of desolation is more fearful than that of fire raging in a forest; or of fire on the mountains.
Read Albert Barnes on Psalms 83 →The verse in English, compared — 16 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
As fire consumes a forest, as a flame sets the mountains ablaze,
As the fire that burns the forest, as the flame that sets the mountains on fire,
As fire consumes a forest, as a flame sets the mountains ablaze,
Like the fire that burns down the forest, or the flames that consume the mountainsides,
Tyndale line
As the fire burneth a wood, and as the flame setteth the mountains on fire;
As the fire that burneth the forest, And as the flame that setteth the mountains on fire,
As the fire that burneth the forest, and as the flame that setteth the mountains on fire;
As the fire burneth a wood, and as the flame setteth the mountains on fire;
As the fire burneth the forest, and as the flame setteth the mountaines on fire:
Strictly literal
As fire burneth a forest, and as the flame setteth the mountains on fire,
As a fire doth burn a forest, And as a flame setteth hills on fire,
As a fire burns a forest, || And as a flame sets hills on fire,
(83:15) As the fire burneth up a forest, and as the flame setteth the mountains on fire:
like the fire that burns the forest, and like the flame that sets the mountains on fire.
Simplified
Just like fire that burns the forest, a flame that sets fire to the mountains,
As fire burning a wood, and as a flame causing fire on the mountains,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as כְּאֵ֥שׁ תִּבְעַר־ יָ֑עַר וּ֝כְלֶהָבָ֗ה תְּלַהֵ֥ט הָרִֽים׃, while the Septuagint matches all six words, showing agreement in the core imagery of the verse. The Dead Sea Scrolls also preserve the same wording, indicating consistency across these ancient texts.
כְּאֵ֥שׁ תִּבְעַר־ יָ֑עַר וּ֝כְלֶהָבָ֗ה תְּלַהֵ֥ט הָרִֽים׃
6 of the 6 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.
אלהים שית׳מו כגלגל כקש לפני רוח
6 words on the leather.
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 83:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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)
HR/Ncbsa — Preposition · noun common both singular absoluteHR/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 בָּעַר (ba'ar) has two primary meanings: to burn or consume, and to be brutish or stupid. It encompasses actions related to fire, such as kindling and burning, as well as figurative uses like consuming guilt. Additionally, it can denote a state of dullness or lack of receptiveness. The lexicons provide various nuances, particularly in how the burning aspect can relate to wrath or destruction.
[בָּעַר] vb. burn, consume
Qal burn
Pi.
kindle
burn
fig. consume, utterly remove
Pu. burn (i.e. be supplied with fire), of fire-jar
Hiph.
kindle
burn up
base
[בָּעַר] vb. denom. be brutish
Qal be stupid, dull-hearted, unreceptive
Niph. brutish, stupid
Pi. feed, graze
Hiph. cause to be grazed over
base
H1197a [בָּעַר] burn, consume .burn
. . kindle
. burn
. fig. consume, utterly remove
. burn (i.e. be supplied with fire), of fire-jar
. . kindle
. burn up
H1197b [בָּעַר] vb. denom. be brutish .be stupid, dull-hearted, unreceptive
. brutish, stupid
. feed, graze
. cause to be grazed over
1197 ba`ar baw-ar'
a primitive root; to kindle, i.e. consume (by fire or by
eating); also (as denominative from 1198) to be(-come)
brutish:--be brutish, bring (put, take) away, burn, (cause to)
eat (up), feed, heat, kindle, set ((on fire)), waste.
see HEBREW for 01198
בָּעַר (ba.ar) — to burn: burn.
: burn/ignite
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
1b2) to consume, remove (of guilt) (fig.)
1c) (Hiphil)
1c1) to kindle
1c2) to burn up
1c3) to consume (destroy)
1d) (Pual) to burn
בָּעַר (ba.ar) — be brutish.
v denom
1) to be stupid, brutish, barbarous
1a) (Qal) to be stupid, dull-hearted, unreceptive
1b) (Niphal) to be stupid, dull-hearted
1c) (Piel) to feed, graze
1d) (Hiphil) to cause to be grazed over
בָּעַר (ba.ar) — to burn: destroy.
: destroy
1) to burn, consume, kindle, be kindled
1a) (Qal)
1a1) to begin to burn, be kindled, start burning
1a2) to burn, be burning
1a3) to burn, consume
1a4) Jehovah's wrath, human wrath (fig.)
1b) (Piel)
1b1) to kindle, burn
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
יַ֫עַר (ya'ar) refers to both a wood or forest and a honeycomb. The word is derived from a root suggesting thick vegetation. It encompasses meanings related to wooded areas and also has a specific reference to honeycomb, possibly due to its association with trees. Some entries connect it to specific locations or phrases in the Old Testament.
יַ֫עַר n.m. wood, forest, thicket
base
יַ֫עַר n.[m.] honeycomb
base
H3293a יַ֫עַר wood, forest, thicket H3293b יַ֫עַר honeycomb
3293 ya`ar yah'-ar
from an unused root probably meaning to thicken with verdure;
a copse of bushes; hence, a forest; hence, honey in the comb
(as hived in trees):--(honey-)comb, forest, wood.
יַ֫עַר (ya.ar) — wood.
forest, wood, thicket, wooded height
Also means: ya.or (יָעוֹר "wood" H3264)
יַ֫עַר (ya.ar) — honeycomb.
honeycomb
יַ֫עַר (ya.ar) — Jaar.
honeycomb
Another name of qir.yat ye.a.rim (קִרְיַת יְעָרִים "Kiriath-jearim" H7157)
יַ֫עַר (ya.ar) — (Ephraim) Forest.
Combined with eph.ra.yim (אֶפְרַ֫יִם " of Ephraim" H0669K)
§ honeycomb
יַ֫עַר (ya.ar) — (House of) the Forest.
Combined with ba.yit (בַּ֫יִת "House" H1004J)
§ honeycomb
HNcmsa — Noun common · masculine singular absoluteHNcmsa
for'-est:
(1) choresh (compare proper name Harosheth), 2Ch 27:4. In 1Sa 23:15 ff translated "wood"; in Isa 17:9, "wood"; in Eze 31:3, "forest-like shade." Applied to any thick growth of vegetation but not necessarily so extensive as (3).
(2) pardec: Ne 2:8, margin "park"; Ec 2:5, the King James Version "orchards," the Revised Version (British and American) "parks"; So 4:13, English Versions of the Bible "orchard," the Revised Version, margin "paradise." A word of Persian origin signifying probably an enclosure.
Forest
Heb. ya’ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14; Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is probably the same as the wood of Ephratah (Ps. 132:6), some part of the great forest of Gilead. It was in this forest that Absalom was slain by Joab. David withdrew to the forest of Hareth in the mountains of Judah to avoid the fury of Saul (
Although Palestine has never been in historical times a woodland country, yet there can be no doubt that there was much more wood formerly than there is a t present, and that the destruction of the forests was one of the chief causes of the present desolation.
The Hebrew word לֶהָבָה (*lehabah*) means 'flame' and can also refer to the 'tip' or 'head of a spear.' It is a feminine form of the related word לַ֫הַב (*lahav*). The entries consistently highlight these meanings without significant disagreement.
לֶהָבָה n.f. id. [לַ֫הַב]
flame, poet.
point, head of spear
base
H3852 לֶהָבָה id. [לַ֫הַב] . flame, poet.
. point, head of spear
3852 lehabah leh-aw-baw'
or lahebeth {lah-eh'-beth}; feminine of 3851, and meaning the
same:--flame(-ming), head (of a spear).
see HEBREW for 03851
לֶהָבָה (le.ha.vah) — flame.
1) flame
2) tip of weapon, point, head of spear
HC/R/Ncfsa — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
flam (lahabh, and other forms from same root; phlox):
In Jud 13:20 bis; Job 41:21; Isa 29:6; Joe 2:5, the word is lahabh. Various other words are translated "flame"; mas'eth, "a lifting or rising up" (Jud 20:38,40 the King James Version), the Revised Version (British and American) "cloud" (of smoke); kalil, "completeness" (Jud 20:40 b King James Version margin, "a holocaust, or offering wholly consumed by fire"; compare Le 6:15); shalhebheth (Job 15:30;
לָהַט (lahat) is a Hebrew verb meaning to blaze or kindle. It encompasses actions like burning, scorching, and setting on fire, with forms indicating both a participle and a causative aspect. The entries consistently describe its fiery connotations without notable disagreement.
[לָהַט] vb. blaze up, flame
Qal a flaming fire
Pi. set ablaze
base
H3857 [לָהַט] blaze up, flame
3857 lahat law-hat'
a primitive root; properly, to lick, i.e. (by implication) to
blaze:--burn (up), set on fire, flaming, kindle.
לָהַט (la.hat) — to kindle.
1) to burn, blaze, scorch, kindle, blaze up, flame
1a) (Qal) blazing (participle)
1b)(Piel) to scorch, burn, blaze
HVpi3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers