Understanding βουνός (bounos) Strong’s G1015: The Sacred Heights that Reveal God’s Majesty in Biblical Landscapes

Pronunciation Guide: boo-NOS (emphasis on second syllable)

Basic Definition

Strong’s G1015: The Greek word βουνός refers to a hill or elevated mound of earth, specifically denoting a distinct raised area of land that is smaller than a mountain but larger than a common knoll. In biblical contexts, it often carries symbolic significance beyond its physical description, representing places of worship, landmarks for travelers, or strategic locations in the narrative landscape. This term, while less common than other geographical features in Scripture, provides important contextual understanding of biblical topography.

Etymology and Morphology

• Part of Speech: Noun (masculine)
• Origin: From a pre-Greek Cyrenaic dialect; possibly of non-Greek origin
• Primary Usage: Geographical descriptions, prophetic literature, narrative contexts
• Linguistic Note: Absent in classical Attic Greek but common in Hellenistic Greek
• Frequency: Appears only twice in the New Testament, more frequently in the Septuagint

βουνός Morphology:

• βουνός (nominative singular) – a hill
• βουνοῦ (genitive singular) – of a hill
• βουνῷ (dative singular) – on/with a hill
• βουνόν (accusative singular) – a hill (as direct object)
• βουνοί (nominative plural) – hills
• βουνῶν (genitive plural) – of hills
• βουνοῖς (dative plural) – on/with hills
• βουνούς (accusative plural) – hills (as direct objects)

Origin & History

The term βουνός has a fascinating linguistic history as it is notably absent from classical Attic Greek literature. Scholars trace its origin to the Cyrenaic dialect, suggesting it was introduced into common Greek usage through contact with North African regions. The historian Herodotus (5th century BCE) specifically identified βουνός as a Cyrenaic word, noting in his “Histories” (4.199) that it was a regional term that eventually found its way into the broader Hellenistic vocabulary.

When the Septuagint translators undertook their monumental task of rendering the Hebrew Scriptures into Greek in the 3rd-2nd centuries BCE, they adopted βουνός as a standard translation for the Hebrew words גִּבְעָה (giv’ah, “hill”) and בָּמָה (bamah, “high place”). This adoption in the Septuagint significantly expanded the term’s usage and cemented its place in biblical language. By the time of the New Testament era, βουνός had become fully integrated into the Koine Greek vocabulary of the eastern Mediterranean world, though it remained less common than other geographical terms.

Expanded Definitions & Translation Options

• Geographical Feature: A natural elevation of earth’s surface, smaller than a mountain
• Cultic Significance: In many biblical contexts, especially in Old Testament passages translated in the Septuagint, βουνός carries the connotation of a place where worship (sometimes illicit) occurred
• Strategic Location: Often denotes high ground that serves military or navigational purposes
• Symbolic Height: In prophetic and poetic contexts, can symbolize obstacles to be removed or places that respond to divine presence

βουνός Translation Options:

• Hill – The most common and straightforward translation, accurately capturing the physical feature without additional connotations
• Height – Emphasizes the elevated nature of the location rather than its specific form, useful in poetic contexts
• Mound – Appropriate when the artificial or constructed nature of the elevation needs emphasis
• High Place – Particularly suitable when translating Old Testament passages where cultic significance is implied (especially where the Hebrew term is במה/bamah)
• Knoll – A more precise term when indicating a small, rounded hill, though less commonly used in translations

Biblical Usage

In the New Testament, βουνός appears only twice, both in passages with strong Old Testament connections. Its first appearance is in Luke 3:5, quoting from Isaiah 40:4 in the Septuagint, where John the Baptist proclaims, “Every valley shall be filled in, every mountain and hill [βουνός] made low.” Here the term participates in the prophetic imagery of landscape transformation, symbolizing how the coming of the Messiah levels all human distinctions and removes obstacles to God’s redemptive work.

The Septuagint, however, employs βουνός extensively throughout the Old Testament, often in contexts where hills serve as sites of worship or as symbolic elements in prophetic discourse. The term frequently appears in passages addressing idolatry “on every high hill” or in poetic descriptions of creation’s response to God’s presence. This connection between physical elevation and spiritual significance creates a rich semantic field that informs how we should understand the term’s limited New Testament usage.

• “Every valley shall be filled, and every mountain and hill [βουνὸς] shall be brought low; the crooked shall become straight, and the rough places shall become level ways.” Luke 3:5
• “And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste, and I will rise against the house of Jeroboam with the sword. The hills [βουνοὶ] will hear your voice.” Amos 7:9-10 (LXX)
• “For behold, he who forms the mountains and creates the wind, and declares to man what is his thought, who makes the morning darkness, and treads on the heights [βουνῶν] of the earth—יהוה (Yahweh), God of hosts, is his name!” Amos 4:13 (LXX)
• “The mountains skipped like rams, the hills [βουνοὶ] like lambs.” Psalm 114:4 (LXX 113:4)
• “Before the mountains were brought into existence, and the earth and the world were formed, even from age to age, You are. The mountains will be high [βουνοὶ] and the hills will be low.” Psalm 90:2-3 (LXX 89:2-3)
• “I will open rivers on the bare heights [βουνῶν], and fountains in the midst of the valleys.” Isaiah 41:18 (LXX)

Cultural Insights

In ancient Near Eastern cultures, hills and elevated places held profound religious significance. The Hebrew concept of the במה (bamah) or “high place” was widespread throughout Canaan and surrounding regions, where local deities were believed to dwell on heights closer to the heavens. When the people of Israel entered the Promised Land, they encountered this practice of worship on hills and mountains, which subsequently became a persistent spiritual struggle addressed by the prophets. The Septuagint translators chose βουνός to render these culturally significant locations, carrying over not just the geographical meaning but the spiritual implications as well.

Interestingly, archaeological evidence throughout the Holy Land confirms this pattern, with remains of altars and cultic installations discovered on numerous hills throughout Israel and Jordan. These physical remains correspond directly to biblical references to worship “on every high hill” (e.g., 1 Kings 14:23; Jeremiah 2:20), where βουνός appears repeatedly in the Septuagint. This archaeological context enriches our understanding of why the prophets so often mentioned hills in their condemnations of idolatry, and why the leveling of hills in Luke 3:5 carries such potent symbolic meaning in preparing for the Messiah’s coming.

Theological Significance

The theological significance of βουνός extends far beyond mere geographical description, especially when viewed through the lens of its Old Testament usage. Hills in Scripture often represent human pride and self-exaltation that must be brought low before God’s glory. In the prophetic imagination, the transformation of the landscape—including the leveling of hills—symbolizes the radical reordering of human society and creation itself in preparation for God’s coming kingdom. This is precisely the context of Luke 3:5, where John the Baptist quotes Isaiah to describe how the Messiah’s arrival transforms every aspect of reality.

Moreover, the connection between βουνός and worship sites reveals a crucial theological tension throughout Scripture. While God initially instructed His people to worship Him on mountains (Mount Sinai, Mount Zion), the proliferation of idolatrous worship “on every hill” led to a prophetic critique of elevated places. Yet, the ultimate resolution comes not through the elimination of sacred space but through its transformation and fulfillment in the Messiah Jesus. He is the One who makes every place potentially sacred through His presence, resolving the tension between the particularity of sacred space and the universality of God’s presence. The leveling of every βουνός in Luke 3:5 thus announces the removal of barriers between humanity and God, between sacred and profane space, preparing the way for divine-human communion through the incarnate Word.

Personal Application

Reflecting on the concept of βουνός in our spiritual lives invites us to consider what “hills” might stand between us and God—those elevations of pride, self-sufficiency, or human tradition that block our clear vision of the Messiah. Just as John the Baptist proclaimed that every hill would be made low to prepare the way for the Lord, we too can invite the Spirit of God to level these obstacles in our hearts. The process may be uncomfortable, even painful, as our carefully constructed elevations are brought down, but the resulting landscape allows for unhindered communion with God.

Additionally, we might consider how the ancient understanding of hills as worship places speaks to our own sacred spaces. While we no longer require elevated locations to encounter God, we still benefit from intentional places set apart for communion with Him. Yet the true significance of βουνός reminds us that all such places derive their meaning from the presence of the Messiah rather than from any inherent sacredness of the location. In this way, every aspect of our lives—geographical, spiritual, communal—can become a level pathway where we walk with God.

Related Words

• ὄρος (oros, OR-os) – mountain, significantly larger than a βουνός, often used in Scripture for major divine revelations (e.g., Sinai, transfiguration); represents more imposing barriers or more significant sacred space. See G3735
• γῆ (gē, gay) – earth/land, the most basic geographical term, encompassing all terrain features including hills; provides the broader context in which βουνός exists as a specific feature. See G1093
• ὕψος (hypsos, HOOP-sos) – height, an abstract term that captures the elevated quality of a βουνός without specifying its form; often used metaphorically for spiritual or moral elevation. See G5311
• πέτρα (petra, PET-ra) – rock/cliff, which might be part of a βουνός but emphasizes the composition rather than the elevation; carries significant metaphorical weight in describing God’s steadfastness. See G4073
• φάραγξ (pharanx, FAR-anx) – valley/ravine, the opposite of βουνός, appearing alongside it in Luke 3:5 as part of the landscape to be transformed; represents depression or lowness that will be elevated. See G5327

Did You Know?

• The word βουνός provides a fascinating glimpse into the complexities of biblical translation. While completely absent from classical Attic Greek literature, it was chosen by the Septuagint translators as a key geographical term, showing how biblical Greek incorporated regional dialects. This demonstrates that God’s revelation has always transcended cultural and linguistic boundaries, incorporating diverse elements to communicate divine truth most effectively.
• In modern Greek, βουνό (the contemporary form of βουνός) has shifted meaning slightly and now typically refers to a mountain rather than a hill—a semantic expansion that began in Byzantine Greek. This shift illustrates how language evolves over time, with words taking on broader or narrower meanings as they continue in use. When we read ancient texts like Scripture, we must be careful to understand words as they were used in their original context rather than imposing modern definitions.
• Archaeological excavations have revealed that many biblical hills (βουνοί) served as border markers or territorial boundaries in ancient times, with distinctive features or installations that made them recognizable landmarks. This practical function adds another dimension to understand biblical references to hills beyond their religious significance. The prophetic imagery of “making low every hill” thus also speaks to the removal of barriers and boundaries between peoples, anticipating the Messiah’s work in breaking down dividing walls of hostility (Ephesians 2:14).

Remember This

When Scripture speaks of every βουνός being made low, it announces God’s transformative power to remove every obstacle—whether geographical, spiritual, or social—that stands between humanity and the glorious revelation of His presence in the Messiah Jesus.