Isaiah 15:2 — Word Study
WLCעָלָ֨ה הַבַּ֧יִת וְדִיבֹ֛ן הַבָּמ֖וֹת לְבֶ֑כִי עַל־ נְב֞וֹ וְעַ֤ל מֵֽידְבָא֙ מוֹאָ֣ב יְיֵלִ֔יל בְּכָל־ רֹאשָׁ֣יו קָרְחָ֔ה כָּל־ זָקָ֖ן גְּרוּעָֽה׃
BSADibonDîybôwn [the capital city, a town in Moab] goes upʻâlâh■ to weepBᵉkîy [to mourn, lament] at its high placesbâmâh [elevations, mountains] ◂MoabMôwʼâb [the land and descendants of Lot's son] wailsyâlal▸ [howls, cries out] overʻal NeboNᵉbôw [a mountain, a Babylonian deity] as well as overʻal MedebaMêydᵉbâʼ [a town in ancient Moab, a place of water] Everykôl headrôʼsh [the topmost part of the body] is shavedqorchâh [bald, without hair] everykôl beardzâqân is cut offgâraʻ [diminished, shaved]
| Greek | English | Parsing |
|---|---|---|
| עָלָ֨ה | it has gone up | Verb, Qal, perfect third person masculine singular |
| הַבַּ֧יִת | the house | Particle, noun common masculine singular absolute |
| וְדִיבֹ֛ן | and Dibon | Conjunction, noun proper |
| הַבָּמ֖וֹת | the high places | Particle, noun common feminine plural absolute |
| לְבֶ֑כִי | for weeping | Preposition, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| נְב֞וֹ | Nebo | Noun proper |
| וְעַ֤ל | and on | Conjunction, preposition |
| מֵֽידְבָא֙ | Medeba | Noun proper |
| מוֹאָ֣ב | Moab | Noun proper |
| יְיֵלִ֔יל | it is wailing | Verb, Hiphil, imperfect third person masculine singular |
| בְּכָל־ | [is] on all | Preposition, noun common masculine singular construct |
| רֹאשָׁ֣יו | heads its | Noun common masculine plural construct, suffix |
| קָרְחָ֔ה | baldness | Noun common, feminine singular absolute |
| כָּל־ | every | Noun common, masculine singular construct |
| זָקָ֖ן | beard | Noun common, masculine singular absolute |
| גְּרוּעָֽה׃ | [is] diminished | Verb, Qal, participle (passive) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off. |
| KJV | He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off. |
| ASV | They are gone up to Bayith, and to Dibon, to the high places, to weep: Moab waileth over Nebo, and over Medeba; on all their heads is baldness, every beard is cut off. |
| YLT | He hath gone up to Bajith and Dibon, The high places — to weep, On Nebo and on Medeba Moab howleth, On all its heads [is] baldness, every beard cut off. |
| WEB | They have gone up to Bayith, and to Dibon, to the high places, to weep. Moab wails over Nebo and over Medeba. Baldness is on all of their heads. Every beard is cut off. |
| BBE | The daughter of Dibon has gone up to the high places, weeping: Moab is sounding her cry of sorrow over Nebo, and over Medeba: everywhere the hair of the head and of the face is cut off. |
The translations align closely in their rendering of the Hebrew terms, particularly יְיֵלִ֔יל.
The main action centers on Dibon's ascent to mourn, with additional clauses detailing the broader context of Moab's grief.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמוֹאָב
verbעָלָה
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 15:2
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 Burden Against Moabgenerated
Isaiah 15:2 reveals the deep sorrow of Moab as it faces destruction. The city of Dibon ascends to its temple to mourn, while the entire region laments over the loss of Nebo and Medeba. This passage illustrates the extensive grief that envelops the land, as the people express their anguish through mourning rituals. The context highlights the dire situation Moab finds itself in, as described in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 16:12 | When Moab appears on the high place, when he wearies himself and enters his sanctuary to pray, it will do him no good. |
| 2 | Joshua 13:17 | to Heshbon and all its cities on the plateau, including Dibon, Bamoth-baal, Beth-baal-meon, |
| 3 | Jeremiah 48:18–22 | Come down from your glory; sit on parched ground, O daughter dwelling in Dibon, for the destroyer of Moab has come against you; he has destroyed your fortresses. |
| 4 | Isaiah 15:3 | In its streets they wear sackcloth; on the rooftops and in the public squares they all wail, falling down weeping. |
| 5 | Isaiah 14:31 | Wail, O gate! Cry out, O city! Melt away, all you Philistines! For a cloud of smoke comes from the north, and there are no stragglers in its ranks. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — יְיֵלִ֔יל, ye.ye.Lilgenerated
The verb יָלַל (yalal) means 'to wail' or 'to howl', expressing a deep emotional response to sorrow or distress. It is derived from a primitive root and is used in the Hiphil form, indicating an active expression of mourning.
This word captures the intensity of Moab's grief, as the people are not merely sad; they are howling in despair. The use of this verb emphasizes the depth of their emotional pain in the face of calamity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of יְיֵלִ֔יל, using terms like wails (BSB, KJV, ASV) and howls (YLT, WEB, BBE), all conveying the same sense of mourning.
Sentence Structuregenerated
The main verb יְיֵלִ֔יל governs the sentence, indicating the action of Moab in mourning. The structure includes several noun phrases that describe the subjects of the mourning, including Dibon and the heads of the people.
The sentence's emphasis is on the collective nature of the mourning, with the actions of shaving heads and cutting beards further illustrating the depth of sorrow experienced by the community.
Septuagint Backgroundgenerated
In the Septuagint, יְיֵלִ֔יל is rendered as ὀλολύζετε (ololuzete), which similarly conveys the act of howling or wailing. This choice reflects the translators' understanding of the intensity of the mourning expressed in the Hebrew text.
The Greek term captures the same emotional resonance as the Hebrew, indicating a strong expression of grief and despair.
In plain words — the whole versegenerated
Isaiah 15:2 describes how Dibon, a city in Moab, goes to its temple to mourn. Moab is deeply saddened over the loss of Nebo and Medeba, with every head shaved and every beard cut off, symbolizing their grief.
Frequently Asked Questionsgenerated
This indicates a formal act of mourning, where the people seek to express their sorrow in a sacred space.
These locations are significant to Moab, and their loss represents a deep cultural and emotional impact on the people.
These actions are traditional expressions of mourning in ancient cultures, symbolizing grief and loss.
It illustrates the consequences of sin and the resulting judgment, showcasing God's sovereignty over nations.
Reflection Questionsgenerated
- In what ways do I express grief or sorrow in my own life?
- How can understanding the cultural practices of mourning help me empathize with others in pain?
- What does this passage teach about the consequences of turning away from God?
- How can I support those who are mourning in my community?
The early church on this verse — how the Fathers read it
Jerome provides early commentary on this verse, discussing the lamentation of Dibon and the significance of the mourning practices described.
The house ascends, and Dibon ascends to the heights in lamentation over Nabo, and over Medaba Moab will howl. Do not be troubled that I am proceeding along the path of history, for you yourself desired that I do so.Early Church Fathers on Isaiah 15 →
The house ascends, and Dimon goes up to the high places to mourn. LXX: Be sad for yourselves, for Dimon will perish, where the altar is; there you shall go up to lament.Early Church Fathers on Isaiah 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 15:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe is gone up to Bajith,.... That is, Moab; the king or people of Moab, particularly the inhabitants of the above cities.
Read John Gill on Isaiah 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off. He - Moab personified.
Read Robert Jamieson on Isaiah 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBajith signifies a house. It is supposed to be the name of a place, so called from some eminent house or temple of their idols which was in it. It is called more fully Bethbaal-meon, that is, The house of Baal’ s habitation, . Dibon; another city of Moab, as is manifest from ,22, where also was their other eminent high place. To these two places they used to resort in case of great difficulties and troubles. To weep; to offer their supplications with tears to their idols for help. Over Nebo and over Medeba; two considerable cities, anciently belonging to the Moabites, from whom they were taken by the Amorites, and from them by the Israelites, and possessed by the Reubenites, 32:3,38; but…
Read Matthew Poole on Isaiah 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 15:2 He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads [shall be] baldness, [and] every beard cut off.Ver. 2. He is gone up to Bajith, and to Dibon.] Two chief places of their idolatrous service, whereunto they ran in their distress; but all in vain. The like at this day do the Papists to their Ladies of Loretto, Sichem, &c., and the Turks to their Mohammed at Mecca (situated in the same country as once Moab, and perhaps in the same place with one of these idol temples) by troops and caravans; but they do worse than lose their devotion. To weep.] And to pray too, but to no good purpose, for want of a right…
Read John Trapp on Isaiah 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) He is gone up to Bajith . . .—The noun is better taken not as a proper name, but as “the house” or “temple” of the Moabite god. In this and in the “high places” (Bamôth) we may probably recognise the Bamoth-baal (high places of Baal) which appears in Joshua 13:17, side by side with Dibon, and the Beth-Bamoth of the Moabite stone (Records of the Past, xi. 167). That stone was, it may be noted, found at Dibân, which stands on two hills, and represents the ancient city of that name. What the prophet sees as following on the destruction of Ar and Kir is the terror which leads men to join in solemn processional prayers to the temples of their gods. Nebo.—Not the mountain that bore that name…
Read Charles John Ellicott on Isaiah 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. He is gone to Bajith, and to Dibon] עלה הבית alah habbayith, should be rendered, he is gone to the HOUSE, i.e., to their chief temple, where they practiced idolatry. Dibon was the name of a tower where also was an idolatrous temple; thither they went to weep and pray before their idols, that they might interpose and save them from their calamities. So R. D. Kimchi. He is gone to Bajith and to Dibon: but Bishop Lowth reads Beth Dibon; this is the name of one place; and the two words are to be joined together, without the ו vau intervening. So the Chaldee and Syriac. This reading is not supported by any MS. or Version: but some MSS., instead of ער ar, have עיר ir, a city, others have…
Read AdamClarke on Isaiah 15 →Albert Barnes1798–1870Barnes' Notes on the BibleHe is gone up - That is, the inhabitants of Moab in consternation have fled from their ruined cities, and have gone up to other places to weep.
Read Albert Barnes on Isaiah 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2, 3. He — The collective people of Moab. Has gone up to Bajith — This was probably not a town, but a high place for a sanctuary. The word is so near to Beth — a house — as to indicate only a temple, the house of Moab’s gods.
Read Daniel Denison Whedon on Isaiah 15 →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
Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off.
They have gone up to Bayith, and to Dibon, to the high places, to weep. Moab wails over Nebo and over Medeba. Baldness is on all of their heads. Every beard is cut off.
Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off.
They went up to the temple, the people of Dibon went up to the high places to lament. Because of what happened to Nebo and Medeba, Moab wails. Every head is shaved bare, every beard is trimmed off.
Tyndale line
He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.
They are gone up to Bayith, and to Dibon, to the high places, to weep: Moab waileth over Nebo, and over Medeba; on all their heads is baldness, every beard is cut off.
He is gone up to Bayith, and to Dibon, to the high places, to weep: Moab howleth over Nebo, and over Medeba: on all their heads is baldness, every beard is cut off.
He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard shorn.
He shall goe vp to the temple, and to Dibon to the hie places to weepe: for Nebo and for Medeba shall Moab howle: vpon all their heades shalbe baldnesse, and euery beard shauen.
Strictly literal
He is gone up to Bajith, and to Dibon, to the high places, to weep; Moab howleth over Nebo, and over Medeba; on all their heads is baldness, every beard is cut off.
He hath gone up to Bajith and Dibon, The high places — to weep, On Nebo and on Medeba Moab howleth, On all its heads [is] baldness, every beard cut off.
He has gone up to Bajith and Dibon, || The high places—to weep, || Moab howls on Nebo and on Medeba, || Baldness [is] on all its heads, every beard cut off.
It goeth up to the [idol-]house, and Dibon [goeth] up to the high-places to weep, on Nebo and on Medeba shall Moab wail: on all its heads there is baldness, and every beard is hewn off.
They have gone up to the temple, the people of Dibon went up to the heights to weep; Moab laments over Nebo and over Medeba. All their heads are shaved bare and all their beards are cut off.
From the Latin
The house is gone up, and Dibon to the high places to mourn over Nabo, and over Medaba, Moab hath howled: ton all their heads shall be baldness, and every beard shall be shaven.
Simplified
The people of Dibon go up to their temple to weep at its high places. The Moabites weep over the towns of Nebo and Medeba. Every head has been shaved, every beard has been cut off in mourning.
The daughter of Dibon has gone up to the high places, weeping: Moab is sounding her cry of sorrow over Nebo, and over Medeba: everywhere the hair of the head and of the face is cut off.
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 align closely, with the scrolls providing a nearly complete text of the verse, confirming the wording and meaning found in the MT. The Septuagint also matches closely, though it presents the material in a different order.
עָלָ֨ה הַבַּ֧יִת וְדִיבֹ֛ן הַבָּמ֖וֹת לְבֶ֑כִי עַל־ נְב֞וֹ וְעַ֤ל מֵֽידְבָא֙ מוֹאָ֣ב יְיֵלִ֔יל בְּכָל־ רֹאשָׁ֣יו קָרְחָ֔ה כָּל־ זָקָ֖ן גְּרוּעָֽה׃
14 of the 17 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.
עלה הבית ודיבון הבאמות לבכי על נבו ועל מידבה מואב יליל בכול ראוש׳ו קרחה וכל זקן גרועה
17 words on the leather.
[עלה] [הבית] [ודיבן] הבםות לבכי [על] [נבו] [ועל] [מידבא]
9 words of the verse are on this fragment — 1 partly restored, 7 supplied entire by an editor.
[מואב] [ייליל] [בכל] [ראש] קרחה [וכל] זקן [גרועה]
8 words of the verse are on this fragment — 1 partly restored, 6 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 Isaiah 15:2
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.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
דִּיבֹן (Diybown) refers to a city in Moab and a place in southern Judah. The name means 'wasting' and is associated with multiple locations in Palestine, including Dibon-gad. The entries indicate that the term is derived from a root meaning 'pining' and highlight its historical significance, particularly regarding its rebuilding by the Israelites.
דִּיבֹן, דִּיבוֹן n.pr.loc.
city in Moab
place in Judah, toward south
base
H1769 דִּיבֹן, דִּיבוֹן . city in Moab
. place in Judah, toward south
1769 Diybown dee-bome'
or (shortened) Diybon {dee-bone'}; from 1727; pining:--Dibon,
the name of three places in Palestine:--Dibon. (Also, with
1410 added, Dibon-gad.)
see HEBREW for 01727
see HEBREW for 01410
דִּיבֹן, דִּימוֹן (di.von) — Dibon.
§ Dibon = "wasting"
a town in Moab on the east side of the Jordan which was taken over by the Israelites and rebuilt by the children of Gad
דִּיבֹן (di.von) — Dibon.
§ Dibon = "wasting"
a place in south Judah reinhabited by the men of Judah after the return from captivity
דִּיבֹן (di.von) — Dibon(-gad).
Dibon = "wasting"
a town in Moab on the east side of the Jordan which was taken over by the Israelites and rebuilt by the children of Gad
Another name of di.von (דִּיבֹן, דִּימוֹן "Dibon" H1769G)
Conj | N-proper — Conjunction · noun properHC/Npl
Dibon
Pining; wasting. (1.) A city in Moab (Num. 21:30); called also Dibon-gad (33:45), because it was built by Gad and Dimon (Isa. 15:9). It has been identified with the modern Diban, about 3 miles north of the Arnon and 12 miles east of the Dead Sea. (See Moabite Stone.)
(2.) A city of the tribe of Judah, inhabited after the Captivity (Neh. 11:25); called also Dimonah (Josh. 15:22). It is probably the modern ed-Dheib.
(wasting). A town on the east side of Jordan, in the rich pastoral country, which was taken possession of and rebuilt by the children of Gad. (Numbers 32:3,34) From this circumstance it possibly received the name of DIBON-GAD. (Numbers 33:45,46) Its first mention is in (Numbers 21:30) and from this it appears to have belonged originally to the Moabites. We find Dibon counted to Reuben in the lists of Joshua. (Joshua 13:9,17) In the time of Isaiah and Jeremiah, however, it was again in possession of Moab. (Isaiah 15:2; Jeremiah 48:18,22) comp. Jere 48:24 In modern times the name Dhiban has been discovered as attached to…
DIMON, Isa 15:9, and DI-BON-GAD, Nu 33:45,46, a town of Gad, Nu 32:34, but afterwards of Reuben, Jos 13:17. It lay in a plain just north of the Arnon, and was the first encampment of the Israelites upon crossing that river. Later we find it in the hands of the Moabites, Isa 15:2 Jer 48:22. Traces of it remain at a place now called Diban.
abundance of knowledge
בָּמָה (bamah) refers to a 'high place' or elevation, often associated with cultic worship sites. It can denote various heights, including mountains and battlefields, and may also imply a funeral mound. The term is derived from an unused root meaning 'to be high,' indicating its connection to elevation.
בָּמָה 104 n.f. high place
high place, mountain
high places, battle-fields
high places, as places of worship
funereal mound (?)
base
H1116 בָּמָה high place
1116 bamah bam-maw'
from an unused root (meaning to be high); an
elevation:--height, high place, wave.
בָּמָה (ba.mah) — high place.
1) high place, ridge, height, bamah (technical name for cultic platform)
1a) high place, mountain
1b) high places, battlefields
1c) high places (as places of worship)
1d) funeral mound?
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
The ancient Canaanites, and other nations, worshipped the heavenly bodies and their idols upon hills, mountains, and artificial elevations. The Israelites were commanded to destroy these places of idol worship, De 12:2, but instead of this, they imitated the heathen, and at first worshipped Jehovah in high places, 1Sa 9:12 1Ki 3:4, and afterwards idols, 1Ki 11:7 2Ki 17:10,11. Here also they built chapels or temples, "houses of the high places," 1Ki 13:32 2Ki 17:29, and had regular priests,
The Hebrew word בְּכִי (*bkiy*) means 'weeping' and is derived from a root that suggests a sense of dripping or overflowing. It covers the concept of continual weeping or sorrow. The entries consistently define it as a noun related to the act of weeping.
בְּכִי n.m. weeping
base
H1065 בְּכִי weeping
1065 Bkiy bek-ee'
from 1058; a weeping; by analogy, a dripping:--overflowing,
X sore, (continual) weeping, wept.
see HEBREW for 01058
בְּכִי (be.khi) — weeping.
a weeping, weeping
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
wep'-ing.
See BURIAL, IV, 4, 5, 6.
See FUNERAL.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
נְבוֹ (nevo) refers to several locations and a deity. It denotes a city in Moab, a city in Judah, and a mountain in Moab where Moses died. Additionally, it represents a Babylonian god associated with learning, akin to Hermes and Mercury. The name is linked to the meaning 'prophet'.
נְבוֹ n.pr.loc.
city in Moab
city in Judah
mt. in Moab, where Moses died
base
נְבוֹ n.pr.div. Nebo;—Babylonian god Is 46:1.
ref
H5015a נְבוֹ . . city in Moab
. city in Judah
. mt. in Moab, where Moses died
H5015b נְבוֹ Nebo;—Babylonian god
5015 Nbow neb-o'
probably of foreign derivation; Nebo, the name of a
Babylonian deity, also of a mountain in Moab, and of a place
in Palestine:--Nebo.
נְבוֹ (ne.vo) — Nebo.
§ Nebo = "prophet"
a city in Moab and at one time assigned to Reuben; probably located on or near Mount Nebo
נְבוֹ (ne.vo) — Nebo.
§ Nebo = "prophet"
a Babylonian deity who presided over learning and letters; corresponds to Greek Hermes, Latin Mercury, and Egyptian Thoth
נְבוֹ (ne.vo) — Nebo.
§ Nebo = "prophet"
a city in Judah (maybe Benjamin) from which the families of some exiles, who returned from Babylon with Zerubbabel, originally came
נְבוֹ (ne.vo) — (Mount) Nebo.
Nebo = "prophet"
the mountain where Moses died; located east of the Jordan opposite Jericho
Also named: a.va.rim (עֲבָרִים "Abarim" H5682)
N-proper — Noun properHNpl
Nebo
Proclaimer; prophet. (1.) A Chaldean god whose worship was introduced into Assyria by Pul (Isa. 46:1; Jer. 48:1). To this idol was dedicated the great temple whose ruins are still seen at Birs Nimrud. A statue of Nebo found at Calah, where it was set up by Pul, king of Assyria, is now in the British Museum.
(2.) A mountain in the land of Moab from which Moses looked for the first and the last time on the Promised Land (Deut. 32:49; 34:1). It has been identified with Jebel Nebah, on the eastern shore of the Dead Sea, near its northern end, and about 5 miles south-west of Heshbon. It was the summit of the ridge of Pisgah (q.v.), which was a part of the range of the “mountains of Abarim.” It is about 2,643 feet in height, but…
A town of Reuben on the east side of Jordan. (Numbers 32:3,38) In the remarkable prophecy adopted by Isaiah, (Isaiah 15:2) and Jeremiah, (Jeremiah 48:1,26) concerning Moab, Nebo is mentioned in the same connection as before, but in the hands of Moab. Eusebius and Jerome identify it with Nobah or Kerrath, and place it eight miles South of Heshbon, where the ruins of el-Habis appear to stand at present. (Prof. Paine identifies it with some ruins on Mount Nebo, a mile south of its summit, and Dr. Robinson seems to agree with this. --ED.) The children of Nebo returned from Babylon with Zerubbabel. (Ezra 2:29; 10:43; Nehemiah 7:33) The name occurs between Bethel and Ai and Lydda…
1. A town in the vicinity of Bethel and Ai, Ezr 2:29 Ne 7:33.
2. A city of Reuben, Nu 32:38, taken by the Moabites, who held it in the time of Jeremiah, Isa 15:2 Jer 48:1.
3. A mountain of Moab, whence Moses had a view of the promised land, and where he died. It is a summit of the range Abarim, "over against Jericho." Seetzen, Burckhardy, etc., identify it with Mount Attarus, about ten miles north of the Arnon. Travelers do not observe any very prominent summit in the rage immediately opposite Jericho; but it has not yet fully explored, De 32:49 34:1-12.
that speaks or prophesies
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מֵידְבָא (Meydba') refers to a city in Moab, known as Medeba, which means 'water of quiet' or 'water of rest.' It is located southwest of Heshbon and was assigned to the tribe of Reuben. The entries consistently describe it as a significant location, particularly in the context of its historical and geographical relevance.
מֵידְבָא n.pr.loc. city in Moab—assigned to Reuben; meeting-place of Ammonites
base
H4311 מֵידְבָא city in Moab
4311 Meydba' may-deb-aw'
from 4325 and 1679; water of quiet; Medeba, a place in
Palestine:--Medeba.
see HEBREW for 04325
see HEBREW for 01679
מֵידְבָא (me.de.va) — Medeba.
§ Medeba = "water of rest"
a town in Moab assigned to Reuben and located 4 miles (6 km) southwest of Heshbon; still extant
N-proper — Noun properHNpl
med'-e-ba (medhebha'; Maidaba, Medaba): The name may mean "gently flowing water," but the sense is doubtful. This city is first mentioned along with Heshbon and Dibon in an account of Israel's conquests (Nu 21:30). It lay in the Mishor, the high pastoral land of Moab. The district in which the city stood is called the Mishor or plain of Medeba in the description of the territory assigned to Reuben (Jos 13:9), or the plain by Medeba (Jos 13:16). Here the Ammonites and their Syrian allies put the battle in array against Joab, and were signally defeated (1Ch 19:7). This must have left the place definitely in the possession of Israel. But it must have changed hands several…
Medeba
Waters of quiet, an ancient Moabite town (Num. 21:30). It was assigned to the tribe of Reuben (Josh. 13:16). Here was fought the great battle in which Joab defeated the Ammonites and their allies (1 Chr. 19:7-15; comp. 2 Sam. 10:6-14). In the time of Isaiah (15:2) the Moabites regained possession of it from the Ammonites. (See HANUN.)
The ruins of this important city, now Madeba or Madiyabah, are seen about 8 miles south-west of Heshbon, and 14 east of the Dead Sea. Among these are the ruins of what must have been a large temple, and of three cisterns of considerable extent, which are now dry. These cisterns may have originated the name Medeba, “waters of quiet.” (See…
(water of rest), a town on the eastern side of Jordan, first alluded to in (Numbers 21:30) Here it seems to denote the limit of the territory of Heshbon. It next occurs in the enumeration of the country divided among the transjordanic tribes, (Joshua 13:9) as giving its name to a district of level downs called "the Mishor of Medeba" or "the Mishor on Medeba." At the time of the conquest Medeba belonged to the Amorites, apparently one of the towns taken from Moab by them. In the time of Ahaz Medeba was a sanctuary of Moab. (Isaiah 15:2) It has retained its name down, our own times, and lies four miles southeast of Heshbon, on it rounded but rocky hill.
A town east of the Jordan in the tribe of Reuben, Jos 13:9,16. Near it the army of David gained a great victory, 1Ch 19:7. Long afterwards, it fell again into the hands of the Moabites its ancient masters, Nu 21:30; Isa 15:2. Its ruins, on rising ground a few miles southeast of Heshbon, still retain the old name.
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
יָלַל (yalal) is a Hebrew verb meaning to howl or wail, often with a wailing tone. It is classified as a primitive root and appears in the Hiphil form, indicating an action of making a howling sound. The entries consistently emphasize its onomatopoeic nature, reflecting the sound associated with the action.
[יָלַל] vb. Hiph. howl, make a howling (onomatop.)
base
H3213 [יָלַל] Hiph. howl, make a howling (onomatop.)
3213 yalal yaw-lal'
a primitive root; to howl (with a wailing tone) or yell (with
a boisterous one):--(make to) howl, be howling.
יָלַל (ya.lal) — to wail.
(Hiphil) to howl, wail, make a howling
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
קָרְחָה (qorchah) refers to baldness or a bald spot, often associated with mourning. It is derived from the root word for baldness and is mentioned in Ezekiel 27:31. The term emphasizes the physical state of being bald, which can carry cultural significance in certain contexts.
קָרְחָה n.f. baldness, bald spot, made as sign of mourning
base
H7144 קָרְחָה baldness, bald spot, made as sign of mourning
7144 qorchah kor-khaw'
or qorcha; (Ezek. 27:31) {kor-khaw'}; from 7139;
baldness:--bald(-ness), X utterly.
see HEBREW for 07139
קׇרְחָה (qor.chah) — bald spot.
baldness, bald
N-fs — Noun common · feminine singular absoluteHNcfsa
bald'-ness qorchah: The reference in the Bible to baldness is not to the natural loss of hair, but to baldness produced by shaving the head. This was practiced as a mark of mourning for the dead (Le 21:5; Isa 15:2; 22:12); as the result of any disaster (Am 8:10; Mic 1:16). The custom arose from the fact that the hair was regarded as a special ornament. It was the custom of the people of the land, and the Israelites were strictly forbidden to practice it (Le 21:5; Deut 14:1). These are striking passages with reference to the knowledge the Israelites had concerning the…
Baldness
From natural causes was uncommon (2 Kings 2:23; Isa. 3:24). It was included apparently under “scab” and “scurf,” which disqualified for the priesthood (Lev. 21:20). The Egyptians were rarely subject to it. This probably arose from their custom of constantly shaving the head, only allowing the hair to grow as a sign of mourning. With the Jews artificial baldness was a sign of mourning (Isa. 22:12; Jer. 7:29; 16:6); it also marked the conclusion of a Nazarite’s vow (Acts 18:18; 21:24; Num. 6:9). It is often…
Natural baldness seems to have been uncommon, since it exposed people to public derision. (Leviticus 13:29; 2 Kings 2:23; Isaiah 3:24; 15:2; Jeremiah 47:5; Ezekiel 7:18) Artificial baldness marked the conclusion of a Nazarite’s vow, (Numbers 6:9; Acts 18:18) and was a sign of mourning.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
זָקָן (zaqan) refers to the beard or chin, indicating age. It is derived from the root word for 'to be old' and is consistently defined across lexicons as relating to facial hair. There are no significant disagreements among the entries.
זָקָן n.m. and f. chin, beard
base
H2206 זָקָן chin, beard
2206 zaqan zaw-kawn'
from 2204; the beard (as indicating age):--beard.
see HEBREW for 02204
זָקָן (za.qan) — beard.
1) beard, chin
1a) beard
1b) chin
N-cs — Noun common · masculine singular absoluteHNcmsa
berd:
(1) Western Semites in general, according to the monuments, wore full round beards, to which they evidently devoted great care. The nomads of the desert, in distinction from the settled Semites, wore a clipped and pointed beard (see Jer 9:26: "all that have the corners of their hair cut off, that dwell in the wilderness"; and compare 25:23; 49:32, etc.).
(2) Long beards are found on Assyrian and Babylonian monuments and sculptures as a mark of the highest aristocracy (compare Egyptian monuments, especially representations by W. Max Muller, Asien und Europa, 140). It is not clear that it was ever so with the Jews. Yet it is significant that the Hebrew "elder" (zaqen) seems to have received his name from his long beard (compare bene barbatus).
Beard
The mode of wearing it was definitely prescribed to the Jews (Lev. 19:27; 21:5). Hence the import of Ezekiel’s (5:1-4) description of the “razor” i.e., the agents of an angry providence being used against the guilty nation of the Jews. It was a part of a Jew’s daily toilet to anoint his beard with oil and perfume (Ps. 133:2). Beards were trimmed with the most fastidious care (2 Sam. 19:24), and their neglet was an indication of deep sorrow (Isa. 15:2; Jer. 41:5). The custom was to shave or pluck off the hair as a sign of mourning (Isa. 50:6;
Western Asiatics have always cherished the beard as the badge of the dignity of manhood, and attached to it the importance of a feature. The Egyptians, on the contrary for the most part shaved the hair of the face and head, though we find some instances to the contrary. The beard is the object of an oath, and that on which blessing or shame is spoken of as resting. The custom was and is to shave or pluck it and the hair out in mourning, (Ezra 9:3; Isaiah 15:2; 50:6; Jeremiah 41:5; 48:37) Bar. 6:31; to neglect it in seasons of permanent affliction, (2 Samuel 19:24) and to regard any insult to it as the last outrage which enmity can inflict. (2 Samuel 10:4) The beard was the…
The Hebrews regarded a thin, scanty beard as a great deformity; while a long, full, flowing beard was esteemed the noblest ornament of personal beauty and dignity. A man’s honor was lodged, as it were, his beard. To insult it by word or act was the grossest indignity; to take it respectfully in the right hand and kiss it, was a mode of expressing high esteem and love permitted only to the nearest friends. It was cherished with great care, Ps 133:2 Da 10:3. To neglect, tear, or cut it, indicated the deepest grief, Ezr 9:3 Isa 15:2 Jer 41:5 48:37; while to be deprived of it was a mark of servility and infamy. Many would…
גָּרַע (gara) is a primitive root meaning to diminish or withdraw. It covers a range of actions including to scrape off, restrain, and keep back. The verb appears in various forms, indicating different nuances such as being withdrawn or restrained. The entries consistently emphasize its implications of reduction or removal.
[גָּרַע] vb. diminish, restrain, withdraw
Qal
diminish
restrain
withdraw
Niph.
be withdrawn
be restrained
Pi. withdraw = draw up
base
H1639 גָּרַע diminish, restrain, withdraw
1639 gara` gaw-rah'
a primitive root; to scrape off; by implication, to shave,
remove, lessen, withhold:--abate, clip, (di-)minish, do (take)
away, keep back, restrain, make small, withdraw.
גָּרַע (ga.ra) — to dimish.
1) to diminish, restrain, withdraw, abate, keep back, do away, take from, clip
1a) (Qal)
1a1) to diminish
1a2) to restrain
1a3) to withdraw
1b) (Niphal)
1b1) to be withdrawn
1b2) to be restrained
1c) (Piel) to withdraw, draw up
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa