Ecclesiastes 10:6 — Word Study
WLCנִתַּ֣ן הַסֶּ֔כֶל בַּמְּרוֹמִ֖ים רַבִּ֑ים וַעֲשִׁירִ֖ים בַּשֵּׁ֥פֶל יֵשֵֽׁבוּ׃
BSAFollyçekel△ [foolish behavior, silliness] is appointednâthan■ [set, given] to greatrab [high, elevated] heightsmârôwm [positions of power] ◂but the richʻâshîyr [wealthy, noble] sityâshab▸ [dwell, remain] in lowly positionsshephel [humble, impoverished, places of little influence]
| Greek | English | Parsing |
|---|---|---|
| נִתַּ֣ן | it is put | Verb, Niphal, perfect third person masculine singular |
| הַסֶּ֔כֶל | folly | Particle, noun common masculine singular absolute |
| בַּמְּרוֹמִ֖ים | in high places | Preposition, noun common masculine plural absolute |
| רַבִּ֑ים | many | Adj |
| וַעֲשִׁירִ֖ים | and rich [people] | Conjunction |
| בַּשֵּׁ֥פֶל | in the low place | Preposition, noun common masculine singular absolute |
| יֵשֵֽׁבוּ׃ | they sit | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Folly is appointed to great heights, but the rich sit in lowly positions. |
| KJV | Folly is set in great dignity, and the rich sit in low place. |
| ASV | folly is set in great dignity, and the rich sit in a low place. |
| YLT | He hath set the fool in many high places, And the rich in a low place do sit. |
| WEB | Folly is set in great dignity, and the rich sit in a low place. |
| BBE | The foolish are placed in high positions, but men of wealth are kept low. |
Where they part company is רַבִּ֑ים — see How Translations Differ.
The sentence is structured with a main clause followed by a contrasting clause, highlighting the juxtaposition between folly and the rich.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָשִׁיר
verbנָתַן
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Ecclesiastes 10:6
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 — Observations on Life's Inequitiesgenerated
Ecclesiastes 10:6 presents a striking observation about the world: folly is given a high status, while the wealthy find themselves in lowly positions. This reflects the author's contemplation on the absurdities of life where societal roles do not always align with wisdom or merit, as further illustrated in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 9:14–20 | Finally all the trees said to the thornbush, ‘Come and reign over us.’ |
| 2 | 1 Kings 12:13–14 | And the king answered the people harshly. He rejected the advice of the elders |
| 3 | Esther 3:1 | After these events, King Xerxes honored Haman son of Hammedatha, the Agagite, elevating him to a position above all the princes who were with him. |
| 4 | Psalm 12:8 | The wicked wander freely, and vileness is exalted among men. |
| 5 | Proverbs 28:12–28 | When the righteous triumph, there is great glory, but when the wicked rise, men hide themselves. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נִתַּ֣ן, ni.Tangenerated
The verb נִתַּן (natan) is a perfect third person masculine singular form in the Niphal voice, meaning 'it is put' or 'it is given'. This word conveys the idea of assigning or appointing something to a particular state or position.
In this verse, it emphasizes that folly has been intentionally set in positions of power, highlighting the ironic nature of social hierarchies. The passive construction suggests an agent behind this assignment, though it remains unspecified.
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. The BSB has appointed, which is echoed in the KJV and ASV.
Where others part company with the BSB is in the rendering of רַבִּ֑ים. The BSB, KJV, and ASV use great, while the YLT and WEB choose many.
Sentence Structuregenerated
The main verb נִתַּ֣ן governs the structure of the verse, indicating what is appointed. The subject is הַסֶּ֔כֶל, followed by two prepositional phrases that describe the locations of folly and the rich respectively.
The Hebrew word order places emphasis on the folly being appointed to high places, contrasting sharply with the rich who dwell in lowly positions.
Septuagint Backgroundgenerated
The Septuagint translates נִתַּ֣ן as ἐδόθη, meaning 'it was given'. This choice reflects a similar passive construction, maintaining the sense of something being assigned or appointed.
The Greek term ἄφρων for הַסֶּ֔כֶל emphasizes the foolishness in a more explicit manner, suggesting a deeper interpretation of folly as a character trait rather than merely a state of being.
In plain words — the whole versegenerated
Ecclesiastes 10:6 contrasts the foolishness that is given high status with the reality that the wealthy often find themselves in humble positions. This observation highlights the inconsistencies in social hierarchies.
Frequently Asked Questionsgenerated
It suggests that foolish behavior can be given prominence or authority in society, often leading to unexpected outcomes.
This reflects the irony that wealth does not always correlate with power or respect, as societal roles can be inverted.
It emphasizes the theme of life's absurdities and the unpredictable nature of human affairs.
It teaches that appearances can be deceiving and that wisdom and folly do not always align with one's social standing.
Reflection Questionsgenerated
- In what ways have I seen folly rewarded in my own life or society?
- How do I perceive the relationship between wealth and wisdom?
- What examples can I find in my surroundings that reflect the themes of this verse?
- How can I apply the lessons from this verse to my understanding of social dynamics?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ecclesiastes 10:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFolly is set in great dignity,.... Or "in great heights" (q); in high places of honour and truest; even foolish and wicked men; men of poor extraction, of low life, and of mean abilities and
Read John Gill on Ecclesiastes 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFolly is set in great dignity, and the rich sit in low place. The rich sit in low place - not in mere wealth, but in wisdom, as the antithesis to "folly" (for "foolish men") shows.
Read Robert Jamieson on Ecclesiastes 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFolly is set in great dignity; foolish and unworthy persons are frequently advanced by the favour or humour of princes into places of highest trust and dignity, which is a great reproach and mischief to the prince, and a sore calamity to all his people. The rich; wise and worthy men, as is evident, because these are opposed to fools in the former clause; such as are rich in endowments of mind. The ground of the expression may be this, that rich men are capable of all the advantages of men or books for the attainment of wisdom, and therefore are supposed to be wise in some measure. Sit in low place; neglected and despised, or removed from those high places to which their merits had raised…
Read Matthew Poole on Ecclesiastes 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 10:6 Folly is set in great dignity, and the rich sit in low place.Ver. 6. Folly is set in great dignity.] Sedes prima et vita ima, these suit not. Dignitas in indigno est ornamentum in luto. Royalty itself, without righteousness, is but eminent dishonour. When a fool is set in dignity, it is, saith one, as when a handful of hay is set up to give light, which with smoke and smell offendeth all that are near. When as the worthy sit in low place, it is as when a goodly candle (that on a table would give a comfortable and comely light) is put under a bushel. And the rich in low place,] i.e., The wise, as appears by the opposition, who, in true account, are the only rich, "rich in…
Read John Trapp on Ecclesiastes 10 →CambridgeThe Cambridge Bible for Schools and Colleges6. Folly is set in great dignity, and the rich sit in low place] For “great dignity,” literally great heights. The “rich” here are those who by birth and station are looked on as the natural rulers of mankind. Such men, like the ἀρχαιόπλουτοι (the “men of ancestral wealth”) of Greek political writers, (Aristot. Rhet. ii. 9; Aesch. Agam. 1043) a wise ruler associates with himself as counsellors. The tyrant, on the other hand, like Louis XI. exalts the baseborn to the place of honour, or like Edward II. or James I. of England, or Henry III. of France, lavishes dignities on his minions. So the writer may have seen Agathoclea and her brother; all-powerful, as mistress and favourite, in the…
Read Cambridge on Ecclesiastes 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThe “evil” of Ecclesiastes 10:5 is here specified as that caprice of a king by which an unworthy favorite of low origin is promoted to successive dignities, while a noble person is degraded or neglected.
Read Albert Barnes on Ecclesiastes 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Folly — That is, the foolish man. Great dignity — Hebrew, Many high stations.
Read Daniel Denison Whedon on Ecclesiastes 10 →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
Folly is appointed to great heights, but the rich sit in lowly positions.
Folly is set in great dignity, and the rich sit in a low place.
Folly is appointed to great heights, but the rich sit in lowly positions.
Fools are placed in many positions of authority, while wealthy men sit in lowly positions.
Tyndale line
Folly is set in great dignity, and the rich sit in low place.
folly is set in great dignity, and the rich sit in a low place.
folly is set in great dignity, and the rich sit in low place.
Folly is set in great dignity, and the rich sit in low place.
Follie is set in great excellencie, and the riche set in the lowe place.
Strictly literal
folly is set in great dignities, but the rich sit in a low place.
He hath set the fool in many high places, And the rich in a low place do sit.
He has set the fool in many high places, || And the rich sits in a low place.
Folly is set in great high places, and the rich sit in lowness.
Fools are given leadership positions, while successful men are given low positions.
From the Latin
A fool set in high dignity, and the rich sitting beneath.
Simplified
when they put fools in high positions, while those who are richly qualified are put in low positions.
The foolish are placed in high positions, but men of wealth are kept low.
Word by word, the decisions they made
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 on the wording of this verse, with all seven words matched in the Hebrew and Greek versions. This consistency indicates a shared understanding of the text across these traditions.
נִתַּ֣ן הַסֶּ֔כֶל בַּמְּרוֹמִ֖ים רַבִּ֑ים וַעֲשִׁירִ֖ים בַּשֵּׁ֥פֶל יֵשֵֽׁבוּ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ecclesiastes 10:6
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.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
סֶ֫כֶל (cekel) refers to folly or silliness, encompassing both individual and collective aspects of foolishness. It is derived from a related root and is specifically mentioned in Ecclesiastes 10:6. The entries consistently highlight its meaning without significant disagreement.
סֶ֫כֶל n.m. folly;—Ec 10:6.
done
H5529 סֶ֫כֶל
5529 cekel seh'-kal
from 5528; silliness; concretely and collectively,
dolts:--folly.
see HEBREW for 05528
סֶ֫כֶל (se.khel) — folly.
folly
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
fol'-i.
See FOOL.
מָרוֹם (marowm) means 'height' and encompasses both concrete and abstract uses, referring to elevated places, elevation, and even pride. It can describe physical heights or be used figuratively for dignity and nobility. The word is poetically used in the Old Testament, with its root linked to the concept of altitude.
מָרוֹם n.m. height (poet.)
height, elevation (concr.), elevated place
alone = height of heaven
adv. fig., = proudly
fig. of nobles
base
H4791 מָרוֹם height (poet.)
4791 marowm maw-rome'
from 7311; altitude, i.e. concretely (an elevated place),
abstractly (elevation, figuratively (elation), or adverbially
(aloft):--(far) above, dignity, haughty, height, (most, on)
high (one, place), loftily, upward.
see HEBREW for 07311
מָרוֹם (ma.rom) — height.
1) height
1a) height, elevation, elevated place
1a1) in a high place (adv)
1b) height
1c) proudly (adv)
1d) of nobles (fig.)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
עָשִׁיר (ashiyr) means 'rich' and can refer to wealth in both a literal and figurative sense. It is primarily used as a noun to denote a rich person or the wealthy. The word is derived from another Hebrew root, but the entries do not provide further details on its usage in specific verses.
עָשִׁיר rich; usu. n. m. the rich
base
H6223 עָשִׁיר rich; usu. n. m. the rich
6223 `ashiyr aw-sheer'
from 6238; rich, whether literal or figurative
(noble):--rich (man).
see HEBREW for 06238
עָשִׁיר (a.shir) — rich.
adj
1) rich, wealthy
n
2) the rich, the wealthy, rich man
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
שֵׁ֫פֶל (shephel) refers to a low estate or condition, often associated with humility or poverty. It is derived from a root meaning 'to be low' and is used to describe a humble rank or base state.
שֵׁ֫פֶל n.[m.] low estate, condition
base
H8216 שֵׁ֫פֶל, שֶׁפֶל
8216 shephel shay'-fel
from 8213; an humble rank:--low estate (place).
see HEBREW for 08213
שֵׁ֫פֶל (she.phel) — poverty.
lowliness, low estate or condition
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp