Psalms 89:46 — Word Study
WLCעַד־ מָ֣ה יְ֭הוָה תִּסָּתֵ֣ר לָנֶ֑צַח תִּבְעַ֖ר כְּמוֹ־ אֵ֣שׁ חֲמָתֶֽךָ׃
BSAbe shortqâtsar dayyôwm youthʻâlûwm to enwrapʻâṭâh uponʻal shamebûwshâh Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| עַד־ | until | Preposition |
| מָ֣ה | when? | Pronoun |
| יְ֭הוָה | O Yahweh | Noun proper |
| תִּסָּתֵ֣ר | will you hide yourself? | Verb, Niphal, imperfect second person masculine singular |
| לָנֶ֑צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| תִּבְעַ֖ר | will it burn? | Verb, Qal, imperfect third person feminine singular |
| כְּמוֹ־ | like | Preposition |
| אֵ֣שׁ | a fire | Noun common, both singular absolute |
| חֲמָתֶֽךָ׃ | anger your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How long, O LORD? Will You hide Yourself forever? Will Your wrath keep burning like fire? |
| KJV | How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire? |
| ASV | How long, O Jehovah? wilt thou hide thyself for ever? How long shall thy wrath burn like fire? |
| YLT | Till when, O Jehovah, art Thou hidden? For ever doth Thy fury burn as fire? |
| WEB | How long, Yahweh? Will you hide yourself forever? Will your wrath burn like fire? |
| BBE | How long, O Lord, will you Keep yourself for ever from our eyes? how long will your wrath be burning like fire? |
Where they part company is in the emotional weight of the plea — see How Translations Differ.
The verse is structured as a series of questions, reflecting the psalmist's urgent plea for God’s presence.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbהוּא
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 89:46
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 Lament for God’s Presencegenerated
Psalm 89:46 expresses a deep yearning for God's presence amidst suffering. The psalmist questions how long God will remain hidden and calls attention to the intensity of His anger. This lament reflects a common theme in the Psalms, where the faithful seek reassurance of God's nearness during difficult times. The surrounding verses highlight the brevity of human life and the desire for God’s mercy and intervention, as seen in Psalm 89:45 and Psalm 89:47.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 13:1–2 | How long, O LORD? Will You forget me forever? How long will You hide Your face from me? |
| 2 | Psalm 79:5 | How long, O LORD? Will You be angry forever? Will Your jealousy burn like fire? |
| 3 | Psalm 85:5 | Will You be angry with us forever? Will You draw out Your anger to all generations? |
| 4 | Psalm 90:13 | Return, O LORD! How long will it be? Have compassion on Your servants. |
| 5 | Psalm 10:1 | Why, O LORD, do You stand far off? Why do You hide in times of trouble? |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — תִּסָּתֵ֣ר, ti.sa.Tergenerated
The verb תִּסָּתֵ֣ר (ti.sa.Ter) is in the Niphal stem, indicating a passive action, meaning 'to be hidden' or 'to conceal oneself.' This form emphasizes that the subject (God) is the one being acted upon, suggesting a sense of abandonment or withdrawal from view.
The parsing as an imperfect second person masculine singular indicates a direct address to God, implying a plea for immediate action. The psalmist is not merely asking if God will hide but is expressing a deep emotional struggle with God's perceived absence.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse is rendered as 'Will You hide Yourself forever?' which aligns with the KJV and ASV.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main verb תִּסָּתֵ֣ר (ti.sa.Ter) leading the inquiry about God's hiddenness. The structure reflects a series of rhetorical questions that build upon each other, culminating in a poignant expression of despair.
The use of prepositional phrases and conjunctions connects the ideas of God's hiding and the intensity of His wrath, creating a layered emotional appeal that conveys the psalmist's turmoil.
Septuagint Backgroundgenerated
The Septuagint translates תִּסָּתֵ֣ר as κατέξεας, which carries a sense of thorough concealment. This choice suggests a more definitive action of hiding, emphasizing the depth of the psalmist's lament.
This translation indicates a possible interpretation that God’s hiding is not just temporary but could imply a more profound separation, which resonates with the emotional tone of the original Hebrew.
In plain words — the whole versegenerated
Psalm 89:46 expresses the psalmist's deep anguish as he questions how long God will remain hidden and whether His anger will continue to burn like fire. This plea reflects a common theme in the Psalms, where the faithful seek reassurance of God's presence during difficult times.
Frequently Asked Questionsgenerated
The psalmist is expressing a feeling of abandonment and longing for God's presence during suffering.
Fire symbolizes intense emotion and destruction, reflecting the seriousness of God's wrath.
This phrase emphasizes the psalmist's fear that God's hiding may last indefinitely, deepening the sense of despair.
It shares common themes of seeking God’s presence and questioning His silence, similar to Psalm 13:1 and Psalm 79:5.
Reflection Questionsgenerated
- How do I respond when I feel that God is distant or silent in my life?
- What are some ways I can express my emotions to God, like the psalmist does?
- How can I find comfort in God's promises during times of distress?
- What does it mean for me to trust in God's presence even when I do not feel it?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss God's fulfillment of promises amidst suffering.
Let us therefore see whether God fulfils His promises. After these stern penalties which have been recorded as having been inflicted upon this people and kingdom, that God might not be supposed to have fulfilled His promises in it,Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:46 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow long, Lord, wilt thou hide thyself? for ever?.... When God hides his face front his people, though it is but for a little while, it seems long, and a kind of an eternity to them; and so it seemed
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?
Read Robert Jamieson on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:46 How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?Ver. 46. How long, Lord? &c.] Here faith prevaileth against flesh, and falleth a praying, and at length a praising God.
Read John Trapp on Psalms 89 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(46) How long.—With this persistent cry of the Maccabæan age (see Psalms 74:10), the poet shows that faith is not extinct, though it has a sore struggle with despair.
Read Charles John Ellicott on Psalms 89 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 46. How long, Lord?] The promise cannot utterly fail. When then, O Lord, wilt thou restore the kingdom to Israel?
Read AdamClarke on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges46–51. The Psalmist appeals to God to withdraw His wrath and remove this contradiction, pleading the shortness of life and the taunts of God’s enemies as grounds for a speedy answer.
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleHow long, Lord? - How long is this to continue? Can it be that this is to continue always? Is there to be no change for the better? Are the promises which have been made, never to be fulfilled?
Read Albert Barnes on Psalms 89 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible46. How long… for ever—The frequent lament and inquiry of the psalms of the captivity. Psalms 74:1; Psalms 74:9-10; Psalms 75:5; Psalms 85:5
Read Daniel Denison Whedon on Psalms 89 →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
How long, O LORD? Will You hide Yourself forever? Will Your wrath keep burning like fire?
How long, Yahweh? Will you hide yourself forever? Will your wrath burn like fire?
How long, O LORD? Will You hide Yourself forever? Will Your wrath keep burning like fire?
How long, O Lord, will this last? Will you remain hidden forever? Will your anger continue to burn like fire?
Tyndale line
How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?
How long, O Jehovah? wilt thou hide thyself for ever? How long shall thy wrath burn like fire?
How long, O LORD, wilt thou hid thyself for ever? how long shall thy wrath burn like fire?
How long, LORD, wilt thou hide thyself? for ever? shall thy wrath burn like fire?
Lord, howe long wilt thou hide thy selfe, for euer? shall thy wrath burne like fire?
Strictly literal
How long, Jehovah, wilt thou hide thyself for ever? shall thy fury burn like fire?
Till when, O Jehovah, art Thou hidden? For ever doth Thy fury burn as fire?
Until when, O YHWH, are You hidden? Does Your fury burn as fire forever?
(89:47) How long, Lord, wilt thou hide thyself, continually? how long shall thy fury burn like fire?
How long, Yahweh? Will you hide yourself, forever? How long will your anger burn like fire?
Simplified
How long, Lord? Will you hide yourself from us forever, your anger burning like fire?
How long, O Lord, will you Keep yourself for ever from our eyes? how long will your wrath be burning like 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 and the Septuagint share significant agreement, with 7 of the 9 words matched. The Dead Sea Scrolls fragment 4Q87 contains 7 words of the verse, with some words restored by an editor, indicating a close relationship to the Masoretic Text.
עַד־ מָ֣ה יְ֭הוָה תִּסָּתֵ֣ר לָנֶ֑צַח תִּבְעַ֖ר כְּמוֹ־ אֵ֣שׁ חֲמָתֶֽךָ׃
7 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.
הקצרתה ימי עלומי׳ו [העטיתה] [עלי׳ו] [בושה] [סלה]
7 words of the verse are on this fragment — 2 partly restored, 4 supplied entire by an editor.
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 89:46
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.
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
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi
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
base
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)
HNpt — Noun properHNpt
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
HVNi2ms — Verb · Niphal · imperfect second person masculine singularHVNi2ms
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
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
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
HR — PrepositionHR
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)
HNcbsa — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms