Isaiah 13:20 — Word Study
WLCלֹֽא־ תֵשֵׁ֣ב לָנֶ֔צַח וְלֹ֥א תִשְׁכֹּ֖ן עַד־ דּ֣וֹר וָד֑וֹר וְלֹֽא־ יַהֵ֥ל שָׁם֙ עֲרָבִ֔י וְרֹעִ֖ים לֹא־ יַרְבִּ֥צוּ שָֽׁם׃
BSAShe will neverlôʼ [for all eternity, forever] be inhabitedyâshab▸ [dwelt in, lived in] orlôʼ settledshâkan▸ [established, made to stay] fromʻad generationdôwr [a period of time, an age] to generationdôwr [a succession of people] nolôʼ nomadʻĂrâbîy [Arab, desert traveler] will pitch his tentʼâhal▸ [set up, take down, temporary dwelling] thereshâm nolôʼ ◂shepherdrâʻâh [one who cares for, tends to] will rest his flockrâbats▸ [lie down, make to stay, group of sheep, those under his care] thereshâm
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| תֵשֵׁ֣ב | it will remain | Verb, Qal, imperfect third person feminine singular |
| לָנֶ֔צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| תִשְׁכֹּ֖ן | it will settle | Verb, Qal, imperfect third person feminine singular |
| עַד־ | until | Preposition |
| דּ֣וֹר | a generation | Noun common, masculine singular absolute |
| וָד֑וֹר | and a generation | Conjunction, noun common masculine singular absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| יַהֵ֥ל | he will pitch a tent | Verb, Piel, imperfect third person masculine singular |
| שָׁם֙ | there | Adverb |
| עֲרָבִ֔י | an Arab | Noun gentilic, masculine singular absolute |
| וְרֹעִ֖ים | and shepherds | Conjunction, verb qal participle (active) masculine plural |
| לֹא־ | not | Particle |
| יַרְבִּ֥צוּ | they will make lie down | Verb, Hiphil, imperfect third person masculine plural |
| שָֽׁם׃ | there | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | She will never be inhabited or settled from generation to generation; no nomad will pitch his tent there, no shepherd will rest his flock there. |
| KJV | It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. |
| ASV | It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall shepherds make their flocks to lie down there. |
| YLT | She doth not sit for ever, Nor continueth unto many generations, Nor doth Arab pitch tent there, And shepherds lie not down there. |
| WEB | It will never be inhabited, neither will it be lived in from generation to generation. The Arabian will not pitch a tent there, neither will shepherds make their flocks lie down there. |
| BBE | People will never be living in it again, and it will have no more men from generation to generation: the Arab will not put up his tent there; and those who keep sheep will not make it a resting-place for their flocks. |
Where they part company is in the phrasing of תֵשֵׁ֣ב — see How Translations Differ.
The main clause presents the prophecy's core message, with subordinate phrases detailing who will not inhabit or settle in Babylon.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֲרָבִי
verbיָשַׁב
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 — Isaiah 13:20
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 Prophecy Against Babylongenerated
Isaiah 13:20 describes the complete and eternal desolation of Babylon, a once-great city. The prophecy emphasizes that it will never be inhabited again, highlighting the finality of God's judgment. This message resonates with other prophetic texts that warn of judgment against nations, such as in Jeremiah 50:3-13 and Revelation 18:21-23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 14:23 | “I will make her a place for owls and for swamplands; I will sweep her away with the broom of destruction,” declares the LORD of Hosts. |
| 2 | Jeremiah 50:3–13 | For a nation from the north will come against her; it will make her land a desolation. No one will live in it; both man and beast will flee.” |
| 3 | Jeremiah 51:25–29 | “Behold, I am against you, O destroying mountain, you who devastate the whole earth, declares the LORD. I will stretch out My hand against you; I will roll you over the cliffs and turn you into a charred mountain. |
| 4 | Revelation 18:21–23 | Then a mighty angel picked up a stone the size of a great millstone and cast it into the sea, saying: “With such violence the great city of Babylon will be cast down, never to be seen again. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — תֵשֵׁ֣ב, te.Shevgenerated
The verb יָשַׁב (yashab) means to dwell or remain, indicating a state of permanence or habitation. In this context, it is used in the imperfect tense, suggesting an ongoing condition — Babylon will not dwell here, nor will it ever be established again.
This word conveys a strong sense of abandonment, as it is paired with the adverbial negation לֹא (lo'), reinforcing that there will be no future inhabitants or settlers in Babylon.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs תֵשֵׁ֣ב (te.Shev) and תִשְׁכֹּ֖ן (tish.Kon) govern the main clauses, indicating the state of Babylon. The structure emphasizes the permanence of this desolation, with additional clauses describing who will not inhabit the land.
The arrangement of the clauses highlights the negation of habitation and the absence of nomads and shepherds, creating a stark picture of abandonment.
Septuagint Backgroundgenerated
The Septuagint translates תֵשֵׁ֣ב as κατοικηθήσεται (katoikēthēsetai), meaning 'will be inhabited.' This choice suggests a focus on the absence of habitation, aligning with the Hebrew intent of total desolation.
The use of οὐ (ou) for negation in the LXX corresponds to the Hebrew negation, reinforcing the theme of Babylon's irrevocable abandonment.
In plain words — the whole versegenerated
Isaiah 13:20 tells us that Babylon will never be inhabited again. No nomads or shepherds will ever settle there, emphasizing the total and eternal desolation of the city.
Frequently Asked Questionsgenerated
This means that Babylon will be completely abandoned, with no people living there for all time, signifying God's judgment.
Nomads and shepherds represent life and care for the land; their absence highlights the total desolation of Babylon.
This prophecy reflects the broader biblical theme of divine judgment against nations that oppose God, similar to the destruction of Sodom and Gomorrah.
Related passages include Isaiah 14:23 and Jeremiah 51:25-29, which also speak of judgment and desolation.
Reflection Questionsgenerated
- What does this prophecy teach us about God's judgment on nations?
- How can we apply the lessons of desolation to our own lives?
- In what ways do we see similar themes of abandonment in our world today?
- How should we respond to the warnings of judgment found in Scripture?
The early church on this verse — how the Fathers read it
Early Church Fathers, including Jerome, commented on the desolation of Babylon, emphasizing its eternal abandonment as a warning against sin.
Neither the Arabs will pitch their tents there, nor will shepherds rest there; instead, there will be beasts, their houses will be filled with dragons, and ostriches will dwell there, and hairy creatures will leap about.Early Church Fathers on Isaiah 13 →
You will not have the fellowship of a putrid corpse nor be buried with them. For you have destroyed your land and killed your people.Early Church Fathers on Isaiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 13:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIt shall never be inhabited,.... As it has not been since its utter destruction.
Read John Gill on Isaiah 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.
Read Robert Jamieson on Isaiah 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt shall never be inhabited, after the destruction threatened shall be fully accomplished. Neither shall the Arabian, who dwelt in tents, and wandered from place, where they could find pasture; but shall avoid this place, either because the land, once noted for great fruitfulness, is now become barren; or because the land is accursed by God, and abhorred by all men; or for fear of the wild beasts, as it follows.
Read Matthew Poole on Isaiah 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 13:20 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.Ver. 20. Neither shall the Arabian pitch tent there.] The Scenites, or vagrant shepherds of the Arabian Desert, that oft flitted for better pasture, shall shun Babylon as haunted with wild beasts, or rather with dragons and devils in the Revelation; all this is applied to, and shall be verified of, Rome. Hi Babyloniae contermini.
Read John Trapp on Isaiah 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Neither shall the Arabian pitch tent there . . .—The word “Arabian” is used in its widest extent, as including all the nomadic tribes of the Bedouin type east and north of Palestine as far as Babylon (2 Chronicles 21:16; Strabo, xvi., p. 743). Here, again, we note a literal fulfilment. The Bedouins themselves, partly because the place is desolate, partly from a superstitious horror, shrink from encamping on the site of the ancient temples and palaces, and they are left to lions and other beasts of prey. On the other hand, Joseph Wolff, the missionary, describes a strange weird scene, pilgrims of the Yezidis, or devil-worshippers, dancing and howling like dervishes amid the ruins of…
Read Charles John Ellicott on Isaiah 13 →
CambridgeThe Cambridge Bible for Schools and Colleges20–22. Babylon, after its overthrow, shall be a perpetual desolation.
Read Cambridge on Isaiah 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleIt shall never be inhabited - This has been completely fulfilled. It is now, and has been for centuries, a scene of wide desolation, and is a heap of ruins, and there is every indication that it will continue so to be.
Read Albert Barnes on Isaiah 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20, 21. Never be inhabited — This is a statement of certainty of the event, not its nearness, not its occurrence immediately after the capture by Cyrus. It did not become a perfect desert for five hundred years.
Read Daniel Denison Whedon on Isaiah 13 →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
She will never be inhabited or settled from generation to generation; no nomad will pitch his tent there, no shepherd will rest his flock there.
It will never be inhabited, neither will it be lived in from generation to generation. The Arabian will not pitch a tent there, neither will shepherds make their flocks lie down there.
She will never be inhabited or settled from generation to generation; no nomad will pitch his tent there, no shepherd will rest his flock there.
No one will live there again; no one will ever reside there again. No bedouin will camp there, no shepherds will rest their flocks there.
Tyndale line
It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.
It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall shepherds make their flocks to lie down there.
It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall shepherds make their flocks to lie down there.
It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.
It shall not bee inhabited for euer, neither shall it be dwelled in from generation to generation: neither shall the Arabian pitch his tents there, neither shall the shepheardes make their foldes there.
Strictly literal
It shall never be inhabited, neither shall it be dwelt in, even to generation and generation; nor shall Arabian pitch tent there, nor shepherds make fold there.
She doth not sit for ever, Nor continueth unto many generations, Nor doth Arab pitch tent there, And shepherds lie not down there.
She does not sit forever, || Nor continue to many generations, || Nor does Arab pitch tent there, || And shepherds do not lie down there.
It shall not be inhabited for ever, and it shall not be dwelt in from generation to generation; nor shall the Arabian pitch there his tent; and shepherds shall not let their flocks rest there.
It will not be inhabited or lived in from generation to generation. The Arab will not pitch his tent there, nor will shepherds have their flocks rest there.
From the Latin
It shall no more be inhabited for ever, and it shall not be founded unto generation and generation: neither shall the Arabian pitch his tents there, nor shall shepherds rest there.
Simplified
No one will ever live in Babylon again. It will be deserted—no desert nomad will set up a tent there, no shepherd will bring a flock to rest there.
People will never be living in it again, and it will have no more men from generation to generation: the Arab will not put up his tent there; and those who keep sheep will not make it a resting-place for their flocks.
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 Dead Sea Scrolls agree in their wording, affirming the prophecy's consistency. The Septuagint, while differing in some phrasing, captures the essence of the desolation foretold.
לֹֽא־ תֵשֵׁ֣ב לָנֶ֔צַח וְלֹ֥א תִשְׁכֹּ֖ן עַד־ דּ֣וֹר וָד֑וֹר וְלֹֽא־ יַהֵ֥ל שָׁם֙ עֲרָבִ֔י וְרֹעִ֖ים לֹא־ יַרְבִּ֥צוּ שָֽׁם׃
12 of the 16 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.
לוא תשב לנצח ולוא תשכון עד דור ודור ולוא יהל שמ׳ה ערבי ורועים לוא ירביצו שם
16 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 13:20
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.
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 — ParticleHTn
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-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
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
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)
Conj | Part — Conjunction · particleHC/Tn
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
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)
Prep — PrepositionHR
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
N-ms — Noun common · masculine singular absoluteHNcmsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
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)
Conj | Part — Conjunction · particleHC/Tn
אָהַל (ahal) is a verb meaning to pitch or move a tent, derived from the root associated with tents. It encompasses the action of setting up or relocating a tent, often in a nomadic context. The entries consistently emphasize its connection to tenting without notable disagreement among the sources.
[אָהַל] vb. denom. tent, move tent fr. place to place
Pi. Impf. pitch one’s tent like nomad
base
H167 אָהַל vb. denom. tent, move tent fr. place to place
167 'ahal aw-hal'
a denominative from 168; to tent:--pitch (remove) a tent.
see HEBREW for 0168
אָהַל (a.hal) — to pitch.
1) to pitch a tent, to move a tent
1a) (Qal) pitch or remove a tent
1a) (Piel) to pitch one's tent
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
tent ('ohel; skene; 'ohel is a derivative of 'ahal, "to be clear," "to shine"; hence, 'ohel, "to be conspicuous from a distance"): In the great stretches of uncultivated lands in the interior of Syria or Arabia, which probably have much the same aspect today as in Abraham's time, it is an easy matter to espy an encampment of roving Bedouin, "a nation .... that dwelleth without care .... that have neither gates nor bars" (Jer 49:31). The peaks of their black (compare So 1:5) goats' hair tents stand out in contrast against the lighter colors of the soil.
There seems to be little doubt about the antiquity of the Arab tent, and one can rightly believe that-the dwelling-places of Abraham, Sarah, Jacob, and their descendants were made on the same pattern and of the same materials (
Tent
(1.) Heb. ‘ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat’s hair which was placed over the mishcan.
(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (
Among the leading characteristics of the nomad races, those two have always been numbered whose origin has been ascribed to Jabal the son of Lameth, (Genesis 4:20) viz., to be tent-dwellers and keepers of cattle. The same may be said of the forefathers of the Hebrew race; nor was it until the return into Canaan from Egypt that the Hebrews became inhabitants of cities. An Arab tent is called beit , "house;" its covering consists of stuff, about three quarters of a yard broad, made of black goat’s-hair, (Solomon 1:5) laid parallel with the tent’s length. This is sufficient to resist the heaviest rain. The tent-poles or columns are usually nine in number, placed in three groups; but many tents have only one pole, others two or three. The ropes which hold the tent in its place are fastened, not to the tent-cover itself, but to loops…
Dwelling in tents was very general in ancient times among Eastern nations, Ge 4:20; their way of life being pastoral, locomotion became necessary for pasturage, and dwellings adapted for such a life became indispensable, Isa 38:12. The patriarchs Abraham, Isaac, and Jacob dwelt in tents, Ge 18:1 Heb 11:9; and on the exodus of the Israelites from Egypt, throughout their peregrinations until they obtained the promised land, and to some extent afterwards, they adopted the same kind of habitation. See BOOTHS. Hence the expression. "Every man to his tents, O Israel," etc.,
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
עֲרָבִי (Arabiy) refers to an Arabian or an inhabitant of Arabia, derived from the root word for Arabia. It can denote both a noun for a steppe-dweller and an adjective describing something as Arabian in an ethnographic context. The entries highlight its connection to the broader category of Arabian identity.
עֲרָבִי n. gent. of foregoing [p.fe.ab] steppe-dweller
base
עַרְבִי adj.gent. Arabian (in strictly ethnographic sense)
base
H6163a עֲרָבִי n. gent. of foregoing [6152a] steppe-dweller H6163b עַרְבִי adj. gent. Arabian (in strictly ethnographic sense)
6163 `Arabiy ar-aw-bee'
or mArbiy {ar-bee'}; patrial from 6152; an Arabian or
inhabitant of Arab (i.e. Arabia):--Arabian.
see HEBREW for 06152
עֲרָבִי (a.ra.vi) — Arab.
Group of a.rav (עֲרָב "Arabia" H6152B)
§ Arabian, of Arabia "mixed"
steppe-dweller
עַרְבִי (ar.vi) — Arabian.
Group of a.rav (עֲרָב "Arabia" H6152B)
§ Arabian, of Arabia "mixed"
an inhabitant of Arabia
Ngmsa — Noun gentilic · masculine singular absoluteHNgmsa
a'-rab ('arabh, "ambush"): A city in the hill country of Judah, probably the site of the ruins Er-Rabiyeh South of Hebron (Jos 15:52).
Arab
Ambush, a city in the mountains of Judah (Josh. 15:52), now Er-Rabiyeh.
(ambush) a city of Judah in the mountainous district, probably in the neighborhood of Hebron; mentioned only in (Joshua 15:62)
multiplying; sowing sedition; a window; a locust
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
Conj | V-Qal — Conjunction · verb qal participle (active) masculine pluralHC/Vqrmpa
- Early mention of
- Usually carried a scrip or bag
- Carried a staff or rod
- Dwelt in tents while tending their flocks
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 — ParticleHTn
רָבַץ (rabats) is a Hebrew verb meaning to stretch out or lie down. It encompasses actions like reclining, brooding, or lurking, and can imply causing something to lie down as well. The entries indicate its use in various forms, including Qal and Hiphil, but do not provide specific verse references.
רָבַץ vb. stretch oneself out, lie down, lie stretched out
Qal lie down, lie
Hiph. cause to lie down, or lie
base
H7257 רָבַץ stretch oneself out, lie down, lie stretched out
7257 rabats raw-bats'
a primitive root; to crouch (on all four legs folded, like a
recumbent animal); be implication, to recline, repose, brood,
lurk, imbed:--crouch (down), fall down, make a fold, lay,
(cause to, make to) lie (down), make to rest, sit.
רָבַץ (ra.vats) — to stretch.
1) to stretch oneself out, lie down, lie stretched out
1a) (Qal) to lie down, lie
1b)(Hiphil) to cause to lie down
1b1) laying (stones)
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
