Zechariah 3:2 — Word Study
WLCוַיֹּ֨אמֶר יְהוָ֜ה אֶל־ הַשָּׂטָ֗ן יִגְעַ֨ר יְהוָ֤ה בְּךָ֙ הַשָּׂטָ֔ן וְיִגְעַ֤ר יְהוָה֙ בְּךָ֔ הַבֹּחֵ֖ר בִּירֽוּשָׁלִָ֑ם הֲל֧וֹא זֶ֦ה א֖וּד מֻצָּ֥ל מֵאֵֽשׁ׃
BSAAnd the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saidʼâmar▸ toʼêl Satansâṭân [the arch-enemy of good] The LORDYᵉhôvâh [the supreme Ruler] rebukesgâʻar▸ [to reprove or correct] Satansâṭân Indeed, the LORDYᵉhôvâh who has chosenbâchar [to select or elect] JerusalemYᵉrûwshâlaim [the city of peace] rebukesgâʻar▸ [to reprove or correct] Is notlôʼ this manzeh a firebrandʼûwd [a burning stick] snatchednâtsal [rescued or delivered] from the fireʼêsh [burning, flame]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֨אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָ֜ה | Yahweh | Noun proper |
| אֶל־ | to | Preposition |
| הַשָּׂטָ֗ן | the accuser | Particle, noun |
| יִגְעַ֨ר | may he rebuke | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֤ה | Yahweh | Noun proper |
| בְּךָ֙ | you | Preposition, suffix |
| הַשָּׂטָ֔ן | O accuser | Particle, noun |
| וְיִגְעַ֤ר | and may he rebuke | Conjunction, verb qal third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| בְּךָ֔ | you | Preposition, suffix |
| הַבֹּחֵ֖ר | who has chosen | Particle, verb qal participle (active) masculine singular |
| בִּירֽוּשָׁלִָ֑ם | Jerusalem | Preposition, noun proper |
| הֲל֧וֹא | ¿ not | Particle, particle |
| זֶ֦ה | [is] this | Particle |
| א֖וּד | a piece of firewood | Noun common, masculine singular absolute |
| מֻצָּ֥ל | plucked out | Verb, Hophal, participle (passive) masculine singular |
| מֵאֵֽשׁ׃ | from a 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 | And the LORD said to Satan: “The LORD rebukes you, Satan! Indeed, the LORD, who has chosen Jerusalem, rebukes you! Is not this man a firebrand snatched from the fire?” |
| KJV | And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? |
| ASV | And Jehovah said unto Satan, Jehovah rebuke thee, O Satan; yea, Jehovah that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? |
| YLT | And Jehovah saith unto the Adversary: 'Jehovah doth push against thee, O Adversary, Yea, push against thee doth Jehovah, Who is fixing on Jerusalem, Is not this a brand delivered from fire?' |
| WEB | Yahweh said to Satan, “Yahweh rebuke you, Satan! Yes, Yahweh who has chosen Jerusalem rebuke you! Isn’t this a burning stick plucked out of the fire?” |
| BBE | And the Lord said to the Satan, May the Lord's word be sharp against you, O Satan, the word of the Lord who has taken Jerusalem for himself: is this not a burning branch pulled out of the fire? |
All translations agree in the key elements of the verse, maintaining the core message without significant variation.
The sentence has one main clause followed by direct speech and a rhetorical question, emphasizing the authority of the LORD's declaration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 — Zechariah 3:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Vision of Joshua the High Priestgenerated
Zechariah 3:2 occurs in a vision where Joshua the high priest stands before the LORD, with Satan at his side, accusing him. The LORD rebukes Satan, affirming His choice of Jerusalem and the significance of Joshua's role. This passage illustrates God's authority over accusations and His commitment to His chosen people, providing a powerful message of hope and redemption.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 109:31 | For He stands at the right hand of the needy one, to save him from the condemners of his soul. |
| 2 | Luke 22:32 | But I have prayed for you, Simon, that your faith will not fail. And when you have turned back, strengthen your brothers.” |
| 3 | Romans 16:20 | The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you. |
| 4 | 1 John 3:8 | The one who practices sin is of the devil, because the devil has been sinning from the very start. This is why the Son of God was revealed, to destroy the works of the devil. |
| 5 | Daniel 12:1 | “At that time Michael, the great prince who stands watch over your people, will rise up. There will be a time of distress, the likes of which will not have occurred from the beginning of nations until that time. But at that time your people—everyone whose name is found written in the book—will be delivered. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — יְהוָ֜ה, Yah.wehgenerated
The name יְהוָה (Yahweh) signifies the self-existent and eternal nature of God. It is often translated as 'the LORD' and is deeply rooted in the Jewish faith, representing God's covenant relationship with His people.
In this verse, Yahweh speaks with authority, directly addressing Satan and asserting His power to rebuke. This highlights the divine nature of God's judgment and His commitment to those He has chosen.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses 'the LORD' consistently to translate יְהוָה and maintains the authority of the statement against Satan.
Sentence Structuregenerated
The finite verb יֹּ֨אמֶר (he said) governs the verse, with multiple clauses following it. The structure emphasizes the direct speech of the LORD as He addresses Satan and declares His judgment.
The sentence is built around the main action of rebuking, with supporting phrases that clarify the subjects and objects involved, showcasing the authority of Yahweh over His adversary.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (kurios), meaning 'lord' or 'master', which retains the sense of authority present in the Hebrew.
The choice of διάβολον for הַשָּׂטָן indicates a specific focus on the adversarial role of Satan, aligning with the Hebrew understanding of the character as an accuser.
In plain words — the whole versegenerated
Zechariah 3:2 shows the LORD addressing Satan, asserting His authority to rebuke him. The LORD emphasizes His choice of Jerusalem and describes Joshua as a firebrand snatched from the fire, symbolizing rescue and hope.
Frequently Asked Questionsgenerated
The rebuke signifies God's authority over evil and His protection of His chosen people, represented by Joshua and Jerusalem.
Jerusalem is chosen as the city of peace and the center of God's presence among His people, highlighting its significance in the biblical narrative.
Being a firebrand snatched from the fire symbolizes rescue from destruction, indicating that Joshua has been saved from judgment and given a new purpose.
This passage illustrates the role of the high priest as an intercessor, standing before God on behalf of the people, and highlights God's willingness to forgive and restore.
Reflection Questionsgenerated
- How do I see God's authority in my life, especially when facing accusations or challenges?
- What does it mean for me to be chosen by God, like Jerusalem?
- In what ways can I be a source of hope and rescue for others, as Joshua was?
- How can I better understand the role of intercession in my spiritual life?
The early church on this verse — how the Fathers read it
Early church fathers comment on this passage, discussing the nature of Satan's opposition and God's authority in judgment.
You can search them out for yourself from sacred Scripture without my help. And it will become clearly evident to you that this likely is the age of which it was said,Early Church Fathers on Zechariah 3 →
At the same, the reader should examine carefully that it does not say that the devil was standing triumphantly as a victor, but that he was at a halt in the contest and was being held in the battle line and in uncertainty—no, indeed,Early Church Fathers on Zechariah 3 →
This is also a type of our situation. Just as the avenging and wicked devil was very opposed to Joshua for being high priest and making intercession to God on behalf of the people,Early Church Fathers on Zechariah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord said unto Satan,.... The same with the Angel of the Lord, Zechariah 3:1 having heard the charge brought by him against Joshua, here called Jehovah, being the Son of God, and properly
Read John Gill on Zechariah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
Read Robert Jamieson on Zechariah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord said, i.e. Christ, the great Redeemer, Restorer, Lord, and Mediator of the church. The Lord; the great God, Father of our Lord Jesus Christ, who as Mediator rather chooseth to rebuke him in his Father’ s name than in his own, though this he could have done. Rebuke thee; he who was accused was God’ s high priest, and to minister in the temple at Jerusalem, the city which God had chosen, in which respect it was sure that God would take cognizance of the matter and judge aright; he would prohibit Satan’ s attempts. Is not this, this man, this Joshua, a brand plucked out of the fire? like a brand half burnt, or all smutty with long lying in the fire of affliction? Reject him not for…
Read Matthew Poole on Zechariah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 3:2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: [is] not this a brand plucked out of the fire?Ver. 2. And the Lord said unto Satan] The Lord Christ that died, yea, rather that is risen again, who is even at the right hard of God, who also maketh intercessionfor us. Who, then, shall condemn us? who shall lay aught to our charge? who shall separate us from the love of Christ? Romans 8:33-35. Satan may attempt it, but can never effect it. "We know that whosoever is born of God sinneth not," sc. unto death; "but he that is begotten of God keepeth himself" (sc. "in the love of God, looking for the mercy of our Lord…
Read John Trapp on Zechariah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The Lord rebuke thee.—See Note on Jude 1:19. Satan is justly rebuked; “for who shall lay anything to the charge of God’s chosen?” The fire.—Of penal suffering in the captivity in Babylon. (Comp. Amos 4:11) As with the guilt, so with the pardon and promise in both, Joshua was the representative of the people.
Read Charles John Ellicott on Zechariah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Is not this a brand plucked out of the fire?] The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is determined to preserve them. He has had mercy upon them, and forgiven them their sins. Wouldst thou have them destroyed? It is God that hath justified them; who art thou that condemnest them? The Lord rebuke thee! God confound thee for what thou hast done, and for what thou desirest farther to do! It is evident that Jude 1:9 relates to this circumstance-the very same phraseology which occurs here. See Clarke on Jude 1:9, where the subject is largely considered. With difficulty has this remnant escaped, and God will not permit fresh evils to…
Read AdamClarke on Zechariah 3 →CambridgeThe Cambridge Bible for Schools and Colleges2. The Lord] Jehovah, who in Zechariah 3:1; Zechariah 3:5-6, is called the Angel of Jehovah. hath chosen Jerusalem] comp. Zechariah 1:17; Zechariah 2:12; and for the argument Romans 8:33. The election or choice of God, as an act of free grace, is insisted on in like manner in the earlier history. Deuteronomy 4:37; Deuteronomy 7:7-8; Deuteronomy 10:15. a brand pluckt out of the fire] i.e. saved from imminent and almost completed destruction, comp. 1 Corinthians 3:15. A similar expression occurs in Amos 4:11. In Isaiah 7:4, “from the two tails of these smoking brands,” the same figure is used with a different reference. The two hostile kings are there compared to wooden stakes or pokers…
Read Cambridge on Zechariah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the Lord said unto Satan, The Lord rebuke thee - Jerome: “This they so explain, that the Father and the Son is Lord, as we read in the Psalms 110:1-7, “The Lord said unto my Lord, Sit Thou on My
Read Albert Barnes on Zechariah 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And the LORD said to Satan: “The LORD rebukes you, Satan! Indeed, the LORD, who has chosen Jerusalem, rebukes you! Is not this man a firebrand snatched from the fire?”
Yahweh said to Satan, “Yahweh rebuke you, Satan! Yes, Yahweh who has chosen Jerusalem rebuke you! Isn’t this a burning stick plucked out of the fire?”
And the LORD said to Satan: “The LORD rebukes you, Satan! Indeed, the LORD, who has chosen Jerusalem, rebukes you! Is not this man a firebrand snatched from the fire?”
The Lord said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, rebuke you! Isn’t this man like a burning stick snatched from the fire?”
Tyndale line
And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
And Jehovah said unto Satan, Jehovah rebuke thee, O Satan; yea, Jehovah that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
And the LORD said unto Satan, The LORD rebuke thee, O Satan; yea, the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
And the LORD said to Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
And the Lord said vnto Satan, The Lord reprooue thee, O Satan: euen the Lord that hath chosen Ierusalem, reprooue thee. Is not this a brand taken out of the fire?
Strictly literal
And Jehovah said unto Satan, Jehovah rebuke thee, O Satan! Yea, Jehovah that hath chosen Jerusalem rebuke thee! Is not this a brand plucked out of the fire?
And Jehovah saith unto the Adversary: 'Jehovah doth push against thee, O Adversary, Yea, push against thee doth Jehovah, Who is fixing on Jerusalem, Is not this a brand delivered from fire?'
And YHWH says to Satan: “YHWH pushes against you, O Satan, || Indeed, YHWH pushes against you, || Who is fixing on Jerusalem, || Is this not a brand delivered from fire?”
And the Lord said unto the accuser, The Lord rebuke thee, O Accuser; yea, the Lord rebuke thee that hath chosen Jerusalem: is not this a brand plucked out of the fire?
The angel of Yahweh said to Satan, “May Yahweh rebuke you, Satan; may Yahweh, who has chosen Jerusalem, rebuke you! Is this not a brand pulled from the fire?”
From the Latin
And the Lord said to Satan: The Lord rebuke thee, O Satan: and the Lord that chose Jerusalem rebuke thee: Is not this a brand plucked out of the fire?
Simplified
And the Lord said to Satan, “The Lord rebukes you Satan. I, the Lord who has chosen Jerusalem, rebuke you. Isn't he like a half-burned stick snatched from the fire?”
And the Lord said to the Satan, May the Lord's word be sharp against you, O Satan, the word of the Lord who has taken Jerusalem for himself: is this not a burning branch pulled out of 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 and the Septuagint agree closely in wording, with the Septuagint providing a direct correspondence to the Hebrew. The Dead Sea Scrolls show some restoration but align with the Masoretic Text's core message.
וַיֹּ֨אמֶר יְהוָ֜ה אֶל־ הַשָּׂטָ֗ן יִגְעַ֨ר יְהוָ֤ה בְּךָ֙ הַשָּׂטָ֔ן וְיִגְעַ֤ר יְהוָה֙ בְּךָ֔ הַבֹּחֵ֖ר בִּירֽוּשָׁלִָ֑ם הֲל֧וֹא זֶ֦ה א֖וּד מֻצָּ֥ל מֵאֵֽשׁ׃
18 of the 18 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.
[ויומר] יהוה [אל] [השטן] [יגער] [יהוה] [ב׳ך] [השטן] [ויגער] [יהוה] [ב׳ך] [הבחר] [בירושלם] הלוא [זה] [אוד] [מצל] [מאש]
1 word on the leather — 1 partly restored, 16 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 Zechariah 3:2
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
N-proper — Noun properHNpt
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word שָׂטָן (*satan*) means 'adversary' and is often used to refer specifically to Satan, the arch-enemy of good. It is derived from a root meaning to oppose or withstand. The term covers both general adversaries and the superhuman figure of Satan, as noted in various lexicons.
שָׂטָן n.m. 1. adversary. 2. Satan
base
H7854 שָׂטָן 1. adversary. 2. Satan
7854 satan saw-tawn'
from 7853; an opponent; especially (with the article
prefixed) Satan, the arch-enemy of good:--adversary, Satan,
withstand.
see HEBREW for 07853
שָׂטָן (sa.tan) — Satan.
This name means adversary, one who withstands
1a) adversary (in general-personal or national)
2) superhuman adversary
2a) Satan (as noun pr)
Art | N-ms — Particle · nounHTd/Ntmsa
a-kuz'-er: This word, not found in the Old Testament, is the rendering of two Greek words:
(1) kategoros, that is, a prosecutor, or plaintiff in a lawsuit, or one who speaks in a derogatory way of another (Ac 23:30,35; 25:16,18; Re 12:10);
(2) diabolos, meaning adversary or enemy. This word is rendered "accuser" in the King James Version and "slanderer" in the Revised Version (British and American) and the American Standard Revised Version (2Ti 3:3; Titus 2:3). According to the rabbinic teaching Satan, or the devil, was regarded as hostile to God and man, and that it was a part of his work to accuse the latter of disloyalty and sin before the tribunal of the former (see
Accuser
Satan is styled the “accuser of the brethren” (Rev. 12:10. Comp. Job 1:6; Zech. 3:1), as seeking to uphold his influence among men by bringing false charges against Christians, with the view of weakening their influence and injuring the cause with which they are identified. He was regarded by the Jews as the accuser of men before God, laying to their charge the violations of the law of which they were guilty, and demanding their punishment. The same Greek word, rendered “accuser,” is found in John 8:10 (but omitted in the Revised Version); Acts 23:30, 35; 24:8; 25:16, 18, in all of which places it is used of one…
גָּעַר (ga'ar) is a primitive root meaning to rebuke or reprove. The entries indicate that it can also imply chiding or corrupting. It is primarily used in the context of reprimanding or correcting someone.
גָּעַר vb. rebuke
base
H1605 גָּעַר rebuke
1605 ga`ar gaw-ar'
a primitive root; to chide:--corrupt, rebuke, reprove.
גָּעַר (ga.ar) — to rebuke.
(Qal) to rebuke, reprove, corrupt
V-Qal-Juss-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
re-buk': As a verb "rebuke" is in the Old Testament the translation of ga`ar and yakhach; another word, ribh, in Ne 5:7, is in the Revised Version (British and American) translated "contended with." "Rebuke" (noun) is most frequently the translation of ge`arah; also in the King James Version of cherpah (Isa 25:8; Jer 15:15, the Revised Version (British and American) "reproach"), and of a few other words signifying reproach, etc. "Rebuker" (mucar, literally, "correction," "chastisement") in Ho 5:2 has the Revised Version margin "Hebrew `rebuke.'" In the New Testament "to rebuke" is most often the translation of epitimao (Mt…
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)
N-proper — Noun properHNpt
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
The Hebrew word שָׂטָן (*satan*) means 'adversary' and is often used to refer specifically to Satan, the arch-enemy of good. It is derived from a root meaning to oppose or withstand. The term covers both general adversaries and the superhuman figure of Satan, as noted in various lexicons.
שָׂטָן n.m. 1. adversary. 2. Satan
base
H7854 שָׂטָן 1. adversary. 2. Satan
7854 satan saw-tawn'
from 7853; an opponent; especially (with the article
prefixed) Satan, the arch-enemy of good:--adversary, Satan,
withstand.
see HEBREW for 07853
שָׂטָן (sa.tan) — Satan.
This name means adversary, one who withstands
1a) adversary (in general-personal or national)
2) superhuman adversary
2a) Satan (as noun pr)
Art | N-ms — Particle · nounHTd/Ntmsa
a-kuz'-er: This word, not found in the Old Testament, is the rendering of two Greek words:
(1) kategoros, that is, a prosecutor, or plaintiff in a lawsuit, or one who speaks in a derogatory way of another (Ac 23:30,35; 25:16,18; Re 12:10);
(2) diabolos, meaning adversary or enemy. This word is rendered "accuser" in the King James Version and "slanderer" in the Revised Version (British and American) and the American Standard Revised Version (2Ti 3:3; Titus 2:3). According to the rabbinic teaching Satan, or the devil, was regarded as hostile to God and man, and that it was a part of his work to accuse the latter of disloyalty and sin before the tribunal of the former (see
Accuser
Satan is styled the “accuser of the brethren” (Rev. 12:10. Comp. Job 1:6; Zech. 3:1), as seeking to uphold his influence among men by bringing false charges against Christians, with the view of weakening their influence and injuring the cause with which they are identified. He was regarded by the Jews as the accuser of men before God, laying to their charge the violations of the law of which they were guilty, and demanding their punishment. The same Greek word, rendered “accuser,” is found in John 8:10 (but omitted in the Revised Version); Acts 23:30, 35; 24:8; 25:16, 18, in all of which places it is used of one…
גָּעַר (ga'ar) is a primitive root meaning to rebuke or reprove. The entries indicate that it can also imply chiding or corrupting. It is primarily used in the context of reprimanding or correcting someone.
גָּעַר vb. rebuke
base
H1605 גָּעַר rebuke
1605 ga`ar gaw-ar'
a primitive root; to chide:--corrupt, rebuke, reprove.
גָּעַר (ga.ar) — to rebuke.
(Qal) to rebuke, reprove, corrupt
Conj | V-Qal-Juss-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
re-buk': As a verb "rebuke" is in the Old Testament the translation of ga`ar and yakhach; another word, ribh, in Ne 5:7, is in the Revised Version (British and American) translated "contended with." "Rebuke" (noun) is most frequently the translation of ge`arah; also in the King James Version of cherpah (Isa 25:8; Jer 15:15, the Revised Version (British and American) "reproach"), and of a few other words signifying reproach, etc. "Rebuker" (mucar, literally, "correction," "chastisement") in Ho 5:2 has the Revised Version margin "Hebrew `rebuke.'" In the New Testament "to rebuke" is most often the translation of epitimao (Mt…
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)
N-proper — Noun properHNpt
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Prep | N-proper — Preposition · noun properHR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
אוּד (uwd) refers to a brand or firebrand, possibly originating from a bent stick used to stir a fire. The word is built from a root meaning to rake together, and it specifically denotes a poker for turning or gathering embers.
אוּד n.m. brand, firebrand (orig. perh. bent stick used to stir fire)
base
H181 אוּד brand, firebrand (orig. perh. bent stick used to stir fire)
181 'uwd ood
from an unused root meaning to rake together; a poker (for
turning or gathering embers):--(fire-)brand.
אוּד (ud) — firebrand.
brand, fire brand
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hophal-Inf-c — Verb · Hophal · participle (passive) masculine singularHVHsmsa
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular 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…