Isaiah 24:10 — Word Study
WLCנִשְׁבְּרָ֖ה קִרְיַת־ תֹּ֑הוּ סֻגַּ֥ר כָּל־ בַּ֖יִת מִבּֽוֹא׃
BSAThe cityqiryâh [of vanity, waste, or confusion] of chaostôhûw [emptiness, formlessness] is shatteredshâbar■ [broken down, burst] everykôl housebayith [dwelling place, family home] is closedçâgar■ [shut up, barred] to entrybôwʼ [from coming in, that no man may enter]
| Greek | English | Parsing |
|---|---|---|
| נִשְׁבְּרָ֖ה | it has been broken | Verb, Niphal, perfect third person feminine singular |
| קִרְיַת־ | [the] town of | Noun common, feminine singular construct |
| תֹּ֑הוּ | formlessness | Noun common, masculine singular absolute |
| סֻגַּ֥ר | it has been shut up | Verb, Pual, perfect third person masculine singular |
| כָּל־ | every | Noun common, masculine singular construct |
| בַּ֖יִת | house | Noun common, masculine singular absolute |
| מִבּֽוֹא׃ | from entering | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The city of chaos is shattered; every house is closed to entry. |
| KJV | The city of confusion is broken down: every house is shut up, that no man may come in. |
| ASV | The waste city is broken down; every house is shut up, that no man may come in. |
| YLT | It was broken down — a city of emptiness, Shut hath been every house from entrance. |
| WEB | The confused city is broken down. Every house is shut up, that no man may come in. |
| BBE | The town is waste and broken down: every house is shut up, so that no man may come in. |
All translations agree on the rendering of נִשְׁבְּרָ֖ה as 'is shattered.'
The verse contains a main clause followed by two actions describing the state of the city and its houses.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַר
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 24:10
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 Judgment on the Earthgenerated
Isaiah 24:10 depicts a city that has fallen into chaos and destruction, emphasizing the consequences of sin and rebellion against God. The surrounding verses illustrate a broader picture of desolation, where joy is absent and the land is left in ruins, as seen in Isaiah 24:11 and Isaiah 24:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 24:12 | The city is left in ruins; its gate is reduced to rubble. |
| 2 | Isaiah 25:2 | Indeed, You have made the city a heap of rubble, the fortified town a ruin. The fortress of strangers is a city no more; it will never be rebuilt. |
| 3 | Isaiah 27:10 | For the fortified city lies deserted— a homestead abandoned, a wilderness forsaken. There the calves graze, and there they lie down; they strip its branches bare. |
| 4 | Isaiah 32:14 | For the palace will be forsaken, the busy city abandoned. The hill and the watchtower will become caves forever— the delight of wild donkeys and a pasture for flocks— |
| 5 | Isaiah 34:13–15 | Her towers will be overgrown with thorns, her fortresses with thistles and briers. She will become a haunt for jackals, an abode for ostriches. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — נִשְׁבְּרָ֖ה, nish.be.Rahgenerated
The verb נִשְׁבְּרָ֖ה (nish.be.Rah) is a perfect form in the Niphal stem, indicating a completed action that has happened to the subject, which in this case is the city. It conveys the idea of something being broken or shattered, often with a sense of violence or destruction.
This word is often used in contexts of physical destruction, but it can also imply emotional or spiritual breaking. The use of this verb here highlights the severity of the city's downfall, as it has been utterly ruined.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the translation reads is shattered, which is consistent with the KJV and ASV.
Sentence Structuregenerated
The finite verb נִשְׁבְּרָ֖ה governs the main clause, indicating the action of the city being broken. The structure of the verse presents a subject followed by a series of actions that describe the state of the city.
The syntax emphasizes the destruction of the city and the closure of houses, with the verbs נִשְׁבְּרָ֖ה and סֻגַּ֥ר working together to illustrate the complete desolation.
Septuagint Backgroundgenerated
The Septuagint translates נִשְׁבְּרָ֖ה as ἠρημώθη, meaning 'was made desolate.' This choice indicates a shift from a focus on physical breaking to a broader sense of desolation.
This translation reflects an interpretation that emphasizes the emptiness and abandonment of the city, rather than just its physical destruction.
In plain words — the whole versegenerated
Isaiah 24:10 describes a city that has been completely shattered and closed off, illustrating the devastation that comes from chaos and sin. This verse is part of a larger prophecy about the judgment and desolation of the land.
Frequently Asked Questionsgenerated
The city symbolizes a place of disorder and desolation, reflecting the consequences of sin and rebellion against God.
The term emphasizes the complete destruction and violence that has befallen the city, indicating a total breakdown of order.
This signifies that the city is no longer a place of refuge or safety; it is shut off from entry, highlighting the severity of the situation.
This verse is part of a prophecy that depicts the overall desolation and loss of joy in the land, as seen in the verses before and after.
Reflection Questionsgenerated
- In what ways do I see chaos or disorder in the world around me today?
- How can I find hope in the midst of destruction and desolation?
- What does this verse teach me about the consequences of turning away from God?
- How can I apply the lessons from this prophecy to my own life and community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 24:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe city of confusion is broken down,.... Or "of vanity", as the Vulgate Latin version; or of "emptiness" or "desolation"; the word is "tohu", used in Genesis 1:2 this is to be understood not of
Read John Gill on Isaiah 24 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe city of confusion is broken down: every house is shut up, that no man may come in.
Read Robert Jamieson on Isaiah 24 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe city; Jerusalem, and other cities; for the singular word may be here taken collectively. Of confusion; or, of vanity, or emptiness, or desolation; for this Hebrew word signifies all these things. And the city may be thus called, either, 1. In regard of the judgments of God coming upon it, as if he had said, a city devoted to desolation or destruction, to be emptied of its goods and people; or, 2. For its sin, a city of confusion or disorder, breaking all the laws and orders which God had established among them; or a city that walketh with or after vanity, as the Scripture speaks, , that loveth and speaketh vanity, as they did, 12:2. And this may seem most convenient, that the sin of the…
Read Matthew Poole on Isaiah 24 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 24:10 The city of confusion is broken down: every house is shut up, that no man may come in.Ver. 10. The city of confusion.] Urbs desolanda, destined to desolation: whether it be Babylon, Tyre, Jerusalem, or any other. Mundum intellige in quo nihil nisi vanum, saith Oecolampadius: that is, by this city of vanity - so the Vulgate translateth it - understand the world; according to that of the preacher, "Vanity of vanities, all is vanity." Augustine, in the beginning of that excellent work of his, De Civitate Dei, maketh two opposite cities - the one the city of God, the other the city of the devil; the one a city of verity, the other a city of vanity.
Read John Trapp on Isaiah 24 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The city of confusion.—Better, the city of chaos, the tohu of Gen 1:2, “without form and void.” The world should be cast back out of its cosmos into its primeval chaos. The word is a favourite one with Isaiah (Isaiah 34:11; Isaiah 59:4, and nine other passages). Every house is shut up—i.e., to complete the picture, not because its gates are barred, but because its own ruins block up the entrance.
Read Charles John Ellicott on Isaiah 24 →
CambridgeThe Cambridge Bible for Schools and Colleges10–12. Even the “city,” usually the scene of busy and joyous life, shares in the universal sadness. It is difficult to say whether a particular city is meant, or whether the word is used collectively for cities in general. The fulness of the picture gives the impression that the writer has a particular city before his mind, although it stands as a type of many others throughout the world. If this be so, it is most natural to refer the description to Jerusalem, where the prophecy seems to have been written.
Read Cambridge on Isaiah 24 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe city of confusion - That Jerusalem is here intended there can be no doubt.
Read Albert Barnes on Isaiah 24 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. City of confusion — “Confusion,” not in respect to social order, but external unplacement: thohu, like that in Genesis 1:2, chaos; every thing in amorphous fragments and impalpable ruins.
Read Daniel Denison Whedon on Isaiah 24 →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
The city of chaos is shattered; every house is closed to entry.
The confused city is broken down. Every house is shut up, that no man may come in.
The city of chaos is shattered; every house is closed to entry.
The ruined town is shattered; all of the houses are shut up tight.
Tyndale line
The city of confusion is broken down: every house is shut up, that no man may come in.
The waste city is broken down; every house is shut up, that no man may come in.
The city of confusion is broken down: every house is shut up, that no man may come in.
The city of confusion is broken down: every house is shut up, that no man may enter.
The citie of vanitie is broken downe: euery house is shut vp, that no man may come in.
Strictly literal
The city of solitude is broken down; every house is shut up, so that none entereth in.
It was broken down — a city of emptiness, Shut hath been every house from entrance.
It was broken down—a city of emptiness, || Every house has been shut from [its] entrance.
Broken down is the city of desolation; shut up is every house that none can enter.
The city of chaos has been broken down; every house is closed up and empty.
From the Latin
The city of vanity is broken down, every house is shut up, no man cometh in.
Simplified
The chaotic city is falling apart; every house is barred shut to keep others out.
The town is waste and broken down: every house is shut up, so that no man may come in.
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 reads נִשְׁבְּרָ֖ה קִרְיַת־ תֹּ֑הוּ, while the Septuagint aligns closely with it, translating five of the seven words directly. The Dead Sea Scrolls also support the Masoretic Text with slight variations in spelling but maintain the same meaning.
נִשְׁבְּרָ֖ה קִרְיַת־ תֹּ֑הוּ סֻגַּ֥ר כָּל־ בַּ֖יִת מִבּֽוֹא׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
נשברה קרית תהו סגר כול בית מבוא
7 words on the leather.
נשברה קרית תהו סוגר כול בית מבוא
7 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 24:10
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.
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
N-fs — Noun common · feminine singular constructHNcfsc
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…
תֹּ֫הוּ (tohu) refers to formlessness, confusion, and emptiness, often conveying a sense of desolation or worthlessness. It can describe both physical emptiness, like wilderness, and abstract concepts such as vanity or unreality. The term is rooted in a meaning related to lying waste, and it appears in contexts discussing chaos or the primeval state of the earth.
תֹּ֫הוּ n.m. formlessness, confusion, unreality, emptiness (primary meaning difficult to seize)
formlessness
fig. of what is empty, unreal
base
H8414 תֹּ֫הוּ formlessness, confusion, unreality, emptiness (primary meaning difficult to seize) . formlessness
. fig. of what is empty, unreal
8414 tohuw to'-hoo
from an unused root meaning to lie waste; a desolation (of
surface), i.e. desert; figuratively, a worthless thing;
adverbially, in vain:--confusion, empty place, without form,
nothing, (thing of) nought, vain, vanity, waste, wilderness.
תֹּ֫הוּ (to.hu) — formlessness.
1) formlessness, confusion, unreality, emptiness
1a) formlessness (of primeval earth)
1a1) nothingness, empty space
1b) that which is empty or unreal (of idols) (fig)
1c) wasteland, wilderness (of solitary places)
1d) place of chaos
1e) vanity
N-ms — Noun common · masculine singular absoluteHNcmsa
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
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
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
