Isaiah 16:8 — Word Study
WLCכִּ֣י שַׁדְמוֹת֩ חֶשְׁבּ֨וֹן אֻמְלָ֜ל גֶּ֣פֶן שִׂבְמָ֗ה בַּעֲלֵ֤י גוֹיִם֙ הָלְמ֣וּ שְׂרוּקֶּ֔יהָ עַד־ יַעְזֵ֥ר נָגָ֖עוּ תָּ֣עוּ מִדְבָּ֑ר שְׁלֻ֣חוֹתֶ֔יהָ נִטְּשׁ֖וּ עָ֥בְרוּ יָֽם׃
BSAForkîy the fieldsshᵉdêmâh [cultivated lands, desolate areas] of HeshbonCheshbôwn have witheredʼâmal■ [languish, become weak] along with the grapevinesgephen [vines, choice branches] of SibmahSᵉbâm The rulersbaʻal [lords, masters] of the nationsgôwy [Gentiles, heathen] have trampledhâlam■ [smitten, broken down] its choicest vinessârûwq△ [tendrils, principal plants] which had reachednâgaʻ■ [stretched, extended] asʻad far as JazerYaʻăzêyr [a city east of the Jordan] and spreadtâʻâh■ [wandered, gone astray] toward the desertmidbâr [wilderness, empty land] Their shootsshilluchâh△ [branches, new growth] had spread outnâṭash■ [been extended, left] and passed overʻâbar■ [crossed, gone over] the seayâm [a large body of water, the west]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| שַׁדְמוֹת֩ | [the] fields of | Noun common, feminine plural construct |
| חֶשְׁבּ֨וֹן | Heshbon | Noun proper |
| אֻמְלָ֜ל | it has withered | Verb, Pual, perfect third person masculine singular |
| גֶּ֣פֶן | [the] vine[s] of | Noun common, both singular construct |
| שִׂבְמָ֗ה | Sibmah | Noun proper |
| בַּעֲלֵ֤י | rulers of | Noun common, masculine plural construct |
| גוֹיִם֙ | nations | Noun common, masculine plural absolute |
| הָלְמ֣וּ | they have struck down | Verb, Qal, perfect third person common plural |
| שְׂרוּקֶּ֔יהָ | choice grapes its | Suffix |
| עַד־ | to | Preposition |
| יַעְזֵ֥ר | Jazer | Noun proper |
| נָגָ֖עוּ | they reached | Verb, Qal, perfect third person common plural |
| תָּ֣עוּ | they wandered | Verb, Qal, perfect third person common plural |
| מִדְבָּ֑ר | [the] wilderness | Noun common, masculine singular absolute |
| שְׁלֻ֣חוֹתֶ֔יהָ | shoots its | Noun common feminine plural construct, suffix |
| נִטְּשׁ֖וּ | they were spread out | Verb, Niphal, perfect third person common plural |
| עָ֥בְרוּ | they passed over | Verb, Qal, perfect third person common plural |
| יָֽם׃ | [the] sea | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the fields of Heshbon have withered, along with the grapevines of Sibmah. The rulers of the nations have trampled its choicest vines, which had reached as far as Jazer and spread toward the desert. Their shoots had spread out and passed over the sea. |
| KJV | For the fields of Heshbon languish, and the vine of Sibmah: the lords of the heathen have broken down the principal plants thereof, they are come even unto Jazer, they wandered through the wilderness: her branches are stretched out, they are gone over the sea. |
| ASV | For the fields of Heshbon languish, and the vine of Sibmah; the lords of the nations have broken down the choice branches thereof, which reached even unto Jazer, which wandered into the wilderness; its shoots were spread abroad, they passed over the sea. |
| YLT | Because fields of Heshbon languish, The vine of Sibmah, Lords of nations did beat her choice vines, Unto Jazer they have come, They have wandered in a wilderness, Her plants have spread themselves, They have passed over a sea. |
| WEB | For the fields of Heshbon languish with the vine of Sibmah. The lords of the nations have broken down its choice branches, which reached even to Jazer, which wandered into the wilderness. Its shoots were spread abroad. They passed over the sea. |
| BBE | For the fields of Heshbon are waste, the vine of Sibmah is dead; the lords of nations were overcome by the produce of her vines; her vine-plants went as far as Jazer, and came even to the waste land; her branches were stretched out to the sea. |
Where they part company is הָלְמ֣וּ — see How Translations Differ.
The structure consists of a main clause followed by several subordinate clauses that provide additional details about the subjects and actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַל
The sentence as the grammar sees it Open the tree ›
2 of 19 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 16:8
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 — A Lament for Moabgenerated
Isaiah 16:8 describes the devastation of Moab's agricultural lands, particularly the fields of Heshbon and the grapevines of Sibmah. The passage illustrates the impact of foreign rulers who have trampled the choicest vines, leading to a state of mourning for the land's lost abundance. This lamentation reflects the broader theme of judgment and desolation found throughout the book of Isaiah, as seen in related passages like Isaiah 15:4 and Isaiah 16:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 15:4 | Heshbon and Elealeh cry out; their voices are heard as far as Jahaz. Therefore the soldiers of Moab cry out; their souls tremble within. |
| 2 | Isaiah 24:7 | The new wine dries up, the vine withers. All the merrymakers now groan. |
| 3 | 2 Samuel 1:21 | O mountains of Gilboa, may you have no dew or rain, no fields yielding offerings of grain. For there the shield of the mighty was defiled, the shield of Saul, no longer anointed with oil. |
| 4 | Isaiah 16:9 | So I weep with Jazer for the vines of Sibmah; I drench Heshbon and Elealeh with my tears. Triumphant shouts have fallen silent over your summer fruit and your harvest. |
| 5 | Numbers 32:38 | as well as Nebo and Baal-meon (whose names were changed), and Sibmah. And they renamed the cities they rebuilt. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֻמְלָ֜ל, 'um.Lalgenerated
The verb אָמַל (amal) means 'to wither' or 'to weaken'. It is a Pual perfect form, indicating a completed action affecting the subject. This word conveys a sense of loss, as the fields and vines are no longer thriving but have become desolate.
The use of this verb in the context of Heshbon and Sibmah emphasizes the severity of the destruction inflicted by foreign powers. The imagery of withering reflects not only the physical state of the land but also the emotional weight of loss felt by the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses have withered for אֻמְלָ֜ל.
Sentence Structuregenerated
The main verb אֻמְלָ֜ל, it has withered, governs the sentence, with multiple phrases providing context. The structure emphasizes the cause of desolation through the actions of foreign rulers.
The sentence is built around the main clause, with additional clauses describing the subjects and objects affected by the actions. This layering of information highlights the extent of the devastation.
Septuagint Backgroundgenerated
The Septuagint translates אֻמְלָ֜ל as πενθήσει, which carries a connotation of mourning or lamentation. This choice reflects a broader interpretation of the desolation, emphasizing not just the physical state of the land but also the emotional response to its loss.
The translation of שַׁדְמוֹת֩ as πεδία indicates a focus on the fields as places of cultivation, reinforcing the agricultural context of the lament.
In plain words — the whole versegenerated
Isaiah 16:8 speaks of the fields of Heshbon and the grapevines of Sibmah that have withered due to the devastation caused by foreign rulers. The choicest vines have been trampled, leading to a state of mourning for the loss of abundance in the land.
Frequently Asked Questionsgenerated
This indicates that the agricultural lands are no longer fruitful, symbolizing loss and devastation due to external oppression.
The rulers refer to foreign powers that have invaded and trampled the land, causing destruction to its agricultural wealth.
The lament reflects the sorrow over the destruction of the land and the loss of prosperity that the people of Moab experienced.
The fields and vines symbolize the prosperity and abundance of the land, and their desolation reflects the broader theme of judgment and loss in Isaiah.
Reflection Questionsgenerated
- How do I respond to loss or devastation in my own life, similar to the lament expressed in this passage?
- What can I learn about the impact of external forces on communities from this verse?
- In what ways can I support those who are experiencing loss or hardship, as reflected in the lament for Moab?
- How does this passage challenge me to think about the relationship between land, prosperity, and community?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, using it to illustrate the desolation of Moab and the metaphorical significance of the vineyard.
Since the suburbs of Heshbon are deserted: a vineyard of Sibmah. Between Heshbon and Sibmah, there are barely five hundred steps, and by way of metaphor, the vineyard signifies the desolation of the entire province.Early Church Fathers on Isaiah 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 16:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the fields of Heshbon languish,.... Through drought; or because of the forage of the enemy, and their treading upon them; or because there were no men left to till and manure them. Of Heshbon [See comments on Isaiah 15:4].
Read John Gill on Isaiah 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the fields of Heshbon languish, and the vine of Sibmah: the lords of the heathen have broken down the principal plants thereof, they are come even unto Jazer, they wandered through the
Read Robert Jamieson on Isaiah 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe fields of Heshbon languish; either for want of rain, as , or because there are no men left to till and manure them. The lords of the heathen; the Assyrians or Chaldeans, the great rulers of the Eastern nations. The principal plants; the choicest vines; under which one particular he seems to understand not only all other fruits and goods, but even their persons and choicest people. They are come even unto Jazer; either, 1. The lords of the heathen are come as far as Jazer, which is the utmost border of Moab; or, 2. The people of Moab are going into captivity, and part of them are already gone as far as Jazer. Some understand this and the following clauses of the vines, which are here…
Read Matthew Poole on Isaiah 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 16:8 For the fields of Heshbon languish, [and] the vine of Sibmah: the lords of the heathen have broken down the principal plants thereof, they are come [even] unto Jazer, they wandered [through] the wilderness: her branches are stretched out, they are gone over the sea.Ver. 8. For the fields of Heshbon languish.] As being decayed and destroyed; hence so great mourning in Moab. Their father and founder was begotten in wine, and themselves were likely great wine bibbers. Historians say that some of their cities were built by Bacchus. Fitly therefore are these drunken Moabites bereft of their vines, as those gluttonous Sodomites were of their victuals. The drunkard’ s motto is, Take…
Read John Trapp on Isaiah 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The fields of Heshbon languish . . .—For Heshbon see Note on Isaiah 15:4. Sibmah appears as assigned to the tribe of Reuben, in Numbers 32:38, Joshua 13:19, and in Jeremiah 48:32 as famous for its vines. Jerome (Comm. in Esai. 5) speaks of it as about half a Roman mile from Heshbon, and as one of the strongest fortresses of Moab. It has not been identified by recent travellers. The names of the chief Moabite cities are brought together by Milton with a singular rhythmical majesty in Par. Lost, 1, 406-411. The lords of the heathen . . .—The words admit of this rendering; but another version, equally admissible grammatically, is preferred by most recent critics. Its branches smote down…
Read Charles John Ellicott on Isaiah 16 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Languish - "Are put to shame"] Here the text of Jeremiah leaves us much at a loss, in a place that seems to be greatly corrupted. The Septuagint join the two last words of this verse with the beginning of the following. Their rendering is: καιουκεντραπησῃ, ταπεδιαΕσεβων. For אך ach they must have read al; otherwise, how came they by the negative, which seems not to belong to this place? Neither is it easy to make sense of the rest without a small alteration, by reading, instead of εντραπησῃτα, εντραπησεται. In a word, the Arabic version taken from the Septuagint, plainly authorizes this reading of the Septuagint, and without the negative; and it is fully confirmed by MSS. Pachom.…
Read AdamClarke on Isaiah 16 →
CambridgeThe Cambridge Bible for Schools and Colleges8. the fields] means here as in Deuteronomy 32:32 “vineyards.” the vine of Sibmah] Sibmah, in the vicinity of Heshbon, must have been famous for a choice variety of vines, which are here described by a title resembling that used in ch. Isaiah 5:2 for the “choicest vine” of Jehovah’s vineyard. the lords of the heathen … thereof] Better: whose choice grapes struck down (i.e. intoxicated) the lords of the nations. For the figure see ch. Isaiah 28:1. The wine of Sibmah was found on the tables of princes far and near, and its potent effects were well known. The remainder of the verse celebrates the extensive cultivation of this variety of the vine on the east of the Jordan. The writer is not…
Read Cambridge on Isaiah 16 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor the fields of Heshbon - (See the note at Isaiah 15:4.) Languish - They are parched up with drought. The ‘fields’ here evidently mean “vineyards,” for so the parallelism demands.
Read Albert Barnes on Isaiah 16 →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
For the fields of Heshbon have withered, along with the grapevines of Sibmah. The rulers of the nations have trampled its choicest vines, which had reached as far as Jazer and spread toward the desert. Their shoots had spread out and passed over the sea.
For the fields of Heshbon languish with the vine of Sibmah. The lords of the nations have broken down its choice branches, which reached even to Jazer, which wandered into the wilderness. Its shoots were spread abroad. They passed over the sea.
For the fields of Heshbon have withered, along with the grapevines of Sibmah. The rulers of the nations have trampled its choicest vines, which had reached as far as Jazer and spread toward the desert. Their shoots had spread out and passed over the sea.
For the fields of Heshbon are dried up, as well as the vines of Sibmah. The rulers of the nations trample all over its vines, which reach Jazer and spread to the desert; their shoots spread out and cross the sea.
Tyndale line
For the fields of Heshbon languish, and the vine of Sibmah: the lords of the heathen have broken down the principal plants thereof, they are come even unto Jazer, they wandered through the wilderness: her branches are stretched out, they are gone over the sea.
For the fields of Heshbon languish, and the vine of Sibmah; the lords of the nations have broken down the choice branches thereof, which reached even unto Jazer, which wandered into the wilderness; its shoots were spread abroad, they passed over the sea.
For the fields of Heshbon languish, and the vine of Sibmah; the lords of the nations have broken down the choice plants thereof; they reached even unto Jazer, they wandered into the wilderness; her branches were spread abroad, they passed over the sea.
For the fields of Heshbon languish, and the vine of Sibmah: the lords of the heathen have broken down her principal plants, they have come even to Jazer, they wandered through the wilderness: her branches are extended, they have gone over the sea.
For ye vineyards of Heshbon are cut downe, and the vine of Sibmah: the lordes of the heathen haue broken the principal vines thereof: they are come vnto Iaazer: they wandred in the wildernesse: her goodly branches stretched out them selues, and went ouer the sea.
Strictly literal
For the fields of Heshbon languish, the vine of Sibmah; the lords of the nations have broken down its choice plants: they reached unto Jaazer, they wandered [through] the wilderness; its shoots stretched out, they went beyond the sea.
Because fields of Heshbon languish, The vine of Sibmah, Lords of nations did beat her choice vines, Unto Jazer they have come, They have wandered in a wilderness, Her plants have spread themselves, They have passed over a sea.
Because fields of Heshbon languish, || The vine of Sibmah, || Lords of nations beat her choice vines, || They have come to Jazer, || They have wandered in a wilderness, || Her plants have spread themselves, || They have passed over a sea.
For the fields of Cheshbon are withered, the vine of Sibmah —the lords of nations have beaten down its branches, they did reach as far as Ya'zer, into the wilderness did they wander; its tendrils were stretched forth, they passed over the sea.
The fields of Heshbon have dried up as well as the vines of Sibmah. The rulers of the nations have trampled the choice vines that reached to Jazer and spread into the desert. Its shoots spread abroad; they went over to the sea.
From the Latin
For the suburbs of Hesebon are desolate, and the lords of the nations have destroyed the vineyard of Sabama: the branches thereof have reached even to Jazer: they have wandered in the wilderness, the branches thereof are left, they are gone over the sea.
Simplified
Heshbon's fields have dried up, as have Sibmah's grapevines. The rulers of the nations have trampled down the vines that once branched out to Jazer and east towards the desert, and west as far as the sea.
For the fields of Heshbon are waste, the vine of Sibmah is dead; the lords of nations were overcome by the produce of her vines; her vine-plants went as far as Jazer, and came even to the waste land; her branches were stretched out to the sea.
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 generally agree on the wording of this verse, with minor variations. The Septuagint aligns closely with the Hebrew text, though its word order differs, reflecting the translators' interpretive choices.
כִּ֣י שַׁדְמוֹת֩ חֶשְׁבּ֨וֹן אֻמְלָ֜ל גֶּ֣פֶן שִׂבְמָ֗ה בַּעֲלֵ֤י גוֹיִם֙ הָלְמ֣וּ שְׂרוּקֶּ֔יהָ עַד־ יַעְזֵ֥ר נָגָ֖עוּ תָּ֣עוּ מִדְבָּ֑ר שְׁלֻ֣חוֹתֶ֔יהָ נִטְּשׁ֖וּ עָ֥בְרוּ יָֽם׃
17 of the 19 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.
[כי] [שדמות] [חשבון] [אמלל] גפן שבמה בעלי גוים [הלמו] [שרוקי׳ה] [עד] [יעזר] [נגעו] [תעו] [מדבר] [שלחותי׳ה] [נטשו] [עברו] ים
5 words on the leather — 14 supplied entire by an editor.
כי שדמות חשבון אמללה גפן שבמה
6 words of the verse are on this fragment. The rest of the verse is not on it.
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 16:8
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שְׁדֵמָה (shdemah) means 'field' and is derived from a related term. It refers to a cultivated area, and can also imply a blasted field. The entries consistently define it as a type of field without significant disagreement.
[שְׁדֵמָה] n.f. field
base
H7709 [שְׁדֵמָה] field
7709 shdemah shed-ay-maw'
apparently from 7704; a cultivated field; -- blasted, field.
see HEBREW for 07704
שְׁדֵמָה (she.de.mah) — field.
field
Also means: she.re.mah (שְׁרֵמָה "field" H8309)
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֶשְׁבּוֹן (Cheshbown) refers to a city associated with Sihon, the king of the Amorites. It is described as a stronghold and is located east of the Jordan River, marking the boundary between the tribes of Reuben and Gad. The name suggests a connection to the concept of strength.
חֶשְׁבּוֹן n.pr.loc. of the city of Sihon king of the Amorites
base
H2809 חֶשְׁבּוֹן of the city of Sihon king of the Amorites
2809 Cheshbown khesh-bone'
the same as 2808; Cheshbon, a place East of the
Jordan:--Heshbon.
see HEBREW for 02808
חֶשְׁבּוֹן (chesh.bon) — Heshbon.
§ Heshbon = "stronghold"
the capital city of Sihon, king of the Amorites, located on the western border of the high plain and on the border line between the tribes of Reuben and Gad
N-proper — Noun properHNpl
hesh'-bon (cheshbon; Hesebon): The royal city of Sihon king of the Amorites, taken and occupied by the Israelites under Moses (Nu 21:25 f, etc.). It lay on the southern border of Gad (Jos 13:26), and was one of the cities fortified by Reuben (Nu 32:37). It is reckoned among the cities of Gad given to the Merarite Levites (Jos 21:39). In later literature (Isa 15:4; 16:8 f; Jer 48:2,34,45; 49:3) it is referred to as a city of Moab. It passed again into Jewish hands, and is mentioned by Josephus (Ant., XIII, xv, 4) as among their possessions in the country of Moab…
Heshbon
Intelligence, a city ruled over by Sihon, king of the Amorites (Josh. 3:10; 13:17). It was taken by Moses (Num. 21:23-26), and became afterwards a Levitical city (Josh. 21:39) in the tribe of Reuben (Num. 32:37). After the Exile it was taken possession of by the Moabites (Isa. 15:4; Jer. 48:2, 34, 45). The ruins of this town are still seen about 20 miles east of Jordan from the north end of the Dead Sea. There are reservoirs in this district, which are probably the “fishpools” referred to in Cant. 7:4.
(stronghold), the capital city of Sihon king of the Amorites. (Numbers 21:26) It stood on the western border of the high plain --Mishor, (Joshua 13:17) --and on the boundary line between the tribes of Reuben and Gad. The ruins of Hesban , 20 miles east of the Jordan, on the parallel of the northern end of the Dead Sea mark the site, as they bear the name; of the ancient Heshbon. There are many cisterns among the ruins. Comp. (Solomon 7:4)
A celebrated city of the Amorites, twenty miles east of the mouth of the Jordan, Jos 3:10; 13:17. It was given to Reuben; but was afterwards transferred to Gad, and then to the Levites. It had been conquered from the Moabites by Sihon, and because his capital; and was taken by the Israelites a little before the death of Moses, Nu 21:25; Jos 21:39. After the ten tribes were transplanted into the country beyond the Euphrates, the Moabites recovered it, Isa 15:4; Jer 48:2,34,45. Its ruins are still called Hesban, and cover the sides of a hill seven miles north of Medeba.
אָמַל (amal) is a Hebrew verb meaning to be weak or to languish. It conveys a sense of drooping or becoming feeble, often associated with emotional or physical exhaustion. The entries highlight its use in various forms, such as the Qal and Pu'al, indicating states of weakness or feebleness.
[אָמַל] vb. be weak, languish
Qal how weak is thy heart!
Pu‛l. be or grow feeble, languish
base
H535 [אָמַל] be weak, languish
535 'amal aw-mal'
a primitive root; to droop; by implication to be sick, to
mourn:--languish, be weak, wax feeble.
אָמַל (a.mal) — to weaken.
1) to be weak, to droop, to languish, to be exhausted
1a) (Qal) pass participle (of the heart)
1a1) to be weak
1a2) to droop
1b) (Pulal)
1b1) to be or grow feeble
1b2) to languish
V-K-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
with'-erd (nabhel, "to fade away," "to be dried up"):
(1) Used figuratively to express leanness of soul, spiritual impotence, a low condition of spiritual life, a lack of moral nourishment: "My heart is smitten like grass, and withereth" (Ps 102:4). The contrasting figure emphasizes this idea: "All my fountains are in thee" (Ps 87:7). Also Ps 1:3, where the freshness and beauty of the righteous man's life are thus described: "And he shall be like a tree planted by the streams of water, .... whose leaf also doth not wither." In the New Testament xeraino, "to wither," is used to carry out the same idea of moral decay, or malnutrition of soul (Mt 13:6; 21:19).
גֶּ֫פֶן (gephen) means 'vine' and is derived from a root suggesting bending, reflecting the twining nature of vines. It encompasses literal uses, such as the grapevine, as well as metaphorical applications related to prosperity and even the fading of stars at divine judgment.
גֶּ֫פֶן n.f. vine
base
H1612 גֶּ֫פֶן vine
1612 gephen gheh'-fen
from an unused root meaning to bend; a vine (as twining),
especially the grape:--vine, tree.
גֶּ֫פֶן (ge.phen) — vine.
1) vine, vine tree
1a) of Israel (fig.)
1b) of stars fading at Jehovah's judgment (metaph.)
1c) of prosperity
N-cs — Noun common · both singular constructHNcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שְׂבָם (se.vam) refers to a location in Moab, possibly meaning 'fragrance.' It is identified as a town allotted to the tribes of Reuben and Gad, located near Heshbon. The entries indicate variations in spelling, such as Sibmah and Shebam, but all refer to the same place.
שְׂבָם n.pr.loc. in Moab (Reuben), near Heshbon
base
H7643 שְׂבָם in Moab (Reuben), near Heshbon
7643 Sbam seb-awm'
or (feminine) Sibmah {sib-maw'}; probably from 1313; spice;
Sebam or Sibmah, a place in Moab:--Shebam, Shibmah, Sibmah.
see HEBREW for 01313
שְׂבָם (se.vam) — Sebam.
§ Shebam or Shibmah or Sibmah = "fragrance"
one of the towns in the pastoral district on the east of the Jordan in Moab; allotted to the tribes of Reuben and Gad
שְׂבָם (se.vam) — Sibmah.
§ Shebam or Shibmah or Sibmah = "fragrance"
one of the towns in the pastoral district on the east of the Jordan in Moab; allotted to the tribes of Reuben and Gad
N-proper — Noun properHNpl
sib'-ma.
See SEBAM.
Sibmah
Coolness; fragrance, a town in Reuben, in the territory of Moab, on the east of Jordan (Josh. 13:19); called also Shebam and Shibmah (Num. 32:3, 38). It was famous for its vines (Isa. 16:9; Jer. 48:32). It has been identified with the ruin of Sumieh, where there are rock-cut wine-presses. This fact explains the words of the prophets referred to above. It was about 5 miles east of Heshbon.
[SHEBAM]
A city of Reuben, Nu 32:28; Jos 13:19; Isa 16:8,9, speaks of the vines of Sibmah, which were cut down by the enemies of the Moabites; for that people had taken the city of Sibmah, Jer 48:32, and other cities of Reuben, after this tribe had been carried into captivity by Tiglath-pileser, 2Ki 15:29; 1Ch 5:26. Jerome says that between Hesbon and Sibmah there was hardly the distance of five hundred paces.
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
הָלַם (halam) is a Hebrew verb meaning to strike, hammer, or strike down. It conveys actions such as beating down, breaking, or overcoming. The entries indicate that this word is a primitive root and primarily used in the context of physical actions like smiting or conquering.
[הָלַם] vb. strike, hammer, strike down
base
H1986 [הָלַם] strike, hammer, strike down
1986 halam haw-lam'
a primitive root; to strike down; by implication, to hammer,
stamp, conquer, disband:--beat (down), break (down), overcome,
smite (with the hammer).
הָלַם (ha.lam) — to smite.
(Qal) to smite, strike, hammer, strike down
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
שָׂרֹק (saruwq) refers to vine-tendrils or clusters, possibly linked to a red color. The word is derived from a passive participle related to other Hebrew terms for grapevines. It appears in Isaiah 16:8, indicating its use in the context of vines.
[שָׂרֹק] n.[m.] vine-tendrils (or clusters) (from red colour?);—pl. Is 16:8.
ref
H8291 [שָׂרֹק] vine-tendrils (or clusters) (from red colour?)
8291 saruwq sar-ook'
passive participle from the same as 8321; a
grapevine:--principal plant. See 8320, 8321.
see HEBREW for 08321
see HEBREW for 08320
see HEBREW for 08321
שָׂרֹק (sa.ruq) — tendril.
vine-tendrils or clusters
Adj | Suff — SuffixHAampc/Sp3fs
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
יַעְזֵר (Ya`azeyr) refers to Jazer or Jaazer, a location east of the Jordan River, associated with the tribe of Gad. The name is derived from a root meaning 'helpful.' It is noted as a Levitical city and was originally an Amorite city, though its exact site remains uncertain.
יַעְזֵר and יַעְזֵיר n.pr.loc. E. of Jordan
base
H3270 יַעְזֵר and יַעְזֵיר E. of Jordan
3270 Ya`azeyr yah-az-ayr'
or Yazer {yah-zare'}; from 5826; helpful; Jaazer or Jazer, a
place East of the Jordan:--Jaazer, Jazer.
see HEBREW for 05826
יַעְזֵר (ya.a.zer) — Jazer.
§ Jazer or Jaazer = "helped"
a Levitical city east of the Jordan, in Gilead in the territory of Gad, formerly an Amorite city; site uncertain
יַעְזֵר (ya.a.zer) — (Sea of) Jazer.
§ Jazer or Jaazer = "helped"
a Levitical city east of the Jordan, in Gilead in the territory of Gad, formerly an Amorite city; site uncertain
N-proper — Noun properHNpl
ja'-zer (ya`zer or ya`zeyr; Septuagint Iazen in Codex Alexandrinus; Iazer): In some cases, e.g. Nu 21:32, the King James Version reads "Jaazer." This was a city of the Amorites East of the Jordan taken, along with its towns, by Moses, and occupied by the tribe of Gad (Nu 21:32; 32:35). The country was very fertile, and its spacious pasture-lands attracted the flock-masters of Gad (Nu 32:1), the southern border of whose territory it marked (Jos 13:25). It was assigned to the Merarite Levites (Jos 21:39; 1Ch 6:81). The place was reached by Joab when taking the census…
(Jehovah helps). [JAAZER, OR JAZER]
Or JAAZER, Nu 21:32, a city of the Amorites, in Gilead; afterwards a Levitical city in Gad. It lay some fifteen miles north of Heshbon, near a small stream, Nu 1:1-36:13 32:1 Jos 21:39 1Ch 26:31 Jer 48:32.
assistance; helper
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
N-ms — Noun common · masculine singular absoluteHNcmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
שְׁלּוּחָה (shilluchah) is a feminine noun meaning 'shoot' or 'branch.' It is derived from the root word שָׁלַח (shalach), which relates to sending forth. The term appears in the plural form in Isaiah 16:8, indicating its use in the context of growth or new life.
[שְׁלּוּחָה] n.f. shoot, branch;—pl. sf. Is 16:8
ref
H7976 [שְׁלּוּחָה] shoot, branch
7976 shilluchah shil-loo-khaw'
feminine of 7964; a shoot:--branch.
see HEBREW for 07964
שְׁלּוּחָה (shil.lu.chah) — shoot.
shoot, branch
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3fs
The Hebrew word נָטַשׁ (*natash*) is built from a primitive root meaning to pound or smite, which implies dispersing or thrusting off. It covers a range of meanings including to leave, forsake, permit, and abandon. The word can also refer to being forsaken or loosened, and is used in contexts such as deserted palaces.
נָטַשׁ vb. leave, forsake, permit
Qal
leave, let alone
usu. forsake, abandon
permit
Niph.
be forsaken
be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
be let go, spread abroad
Pu. palaces are abandoned, deserted
base
H5203 נָטַשׁ leave, forsake, permit .. leave, let alone
. usu. forsake, abandon
. permit
. . be forsaken
. be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
. be let go, spread abroad
. palaces are abandoned, deserted
5203 natash naw-tash'
a primitive root; properly, to pound, i.e. smite; by
implication (as if beating out, and thus expanding) to
disperse; also, to thrust off, down, out or upon (inclusively,
reject, let alone, permit, remit, etc.):--cast off, drawn, let
fall, forsake, join (battle), leave (off), lie still, loose,
spread (self) abroad, stretch out, suffer.
נָטַשׁ (na.tash) — to leave.
1) to leave, permit, forsake, cast off or away, reject, suffer, join, spread out or abroad, be loosed, cease, abandon, quit, hang loose, cast down, make a raid, lie fallow, let fall, forgo, draw
1a) (Qal)
1a1) to leave, let alone, lie fallow, entrust to
1a2) to forsake, abandon
1a3) to permit
1b) (Niphal)
1b1) to be forsaken
1b2) to be loosened, be loose
1b3) to be let go, spread abroad
1c) (Pual) to be abandoned, be deserted
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
N-ms — Noun common · masculine singular absoluteHNcmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
