Jeremiah 48:18 — Word Study
WLCרְדִ֤י מִכָּבוֹד֙ וּשְׁבִ֣י בַצָּמָ֔א יֹשֶׁ֖בֶת בַּת־ דִּיב֑וֹן כִּֽי־ שֹׁדֵ֤ד מוֹאָב֙ עָ֣לָה בָ֔ךְ שִׁחֵ֖ת מִבְצָרָֽיִךְ׃
BSACome downyârad [from your lofty position] from your glorykâbôwd [great honor, splendor] sityâshab [dwell, remain] on parched groundtsâmâʼ [in thirst, barren land] O daughterbath [female child, woman] dwellingyâshab [inhabiting, living] in DibonDîybôwn [a town in Moab] forkîy the destroyershâdad [one who ruins, devastates] of MoabMôwʼâb [the land and descendants of Lot's son] has comeʻâlâh■ [ascended, risen] he has destroyedshâchath■ [ruined, corrupted] your fortressesmibtsâr [strongholds, fortified places]
| Greek | English | Parsing |
|---|---|---|
| רְדִ֤י | come down | Verb, Qal, imperative second person feminine singular |
| מִכָּבוֹד֙ | from honor | Preposition, noun common masculine singular absolute |
| וּשְׁבִ֣י | and sit | Conjunction, verb qal imperative second person feminine singular |
| בַצָּמָ֔א | in thirst | Preposition, noun common masculine singular absolute |
| יֹשֶׁ֖בֶת | O inhabitant[s] | Verb, Qal, participle (active) feminine singular |
| בַּת־ | of [the] daughter of | Noun common, feminine singular construct |
| דִּיב֑וֹן | Dibon | Noun proper |
| כִּֽי־ | for | Particle |
| שֹׁדֵ֤ד | [the] destroyer of | Verb, Qal, participle (active) masculine singular common |
| מוֹאָב֙ | Moab | Noun proper |
| עָ֣לָה | he will come up | Verb, Qal, perfect third person masculine singular |
| בָ֔ךְ | on you | Preposition, suffix |
| שִׁחֵ֖ת | he will ruin | Verb, Piel, perfect third person masculine singular |
| מִבְצָרָֽיִךְ׃ | strongholds your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Come down from your glory; sit on parched ground, O daughter dwelling in Dibon, for the destroyer of Moab has come against you; he has destroyed your fortresses. |
| KJV | Thou daughter that dost inhabit Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds. |
| ASV | O thou daughter that dwellest in Dibon, come down from thy glory, and sit in thirst; for the destroyer of Moab is come up against thee, he hath destroyed thy strongholds. |
| YLT | Come down from honour, sit in thirst, O inhabitant, daughter of Dibon, For a spoiler of Moab hath come up to thee, He hath destroyed thy fenced places. |
| WEB | “You daughter who dwells in Dibon, come down from your glory, and sit in thirst; for the destroyer of Moab has come up against you. He has destroyed your strongholds. |
| BBE | Come down from your glory, O people of Dibon, and take your seat in the place of the waste; for the attacker of Moab has gone up against you, sending destruction on your strong places. |
Where they part company is יָשַׁב — see How Translations Differ.
The structure includes a main command followed by supporting clauses that explain the situation and the reason for the command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָרַד
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 — Jeremiah 48:18
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 Lament for Moabgenerated
Jeremiah 48:18 is part of a series of prophecies lamenting the fate of Moab, a nation that is about to face destruction. Here, the prophet calls on the daughter of Dibon to come down from her glory and sit in humility, as the destroyer approaches to ruin her strongholds. This reflects the broader theme of judgment against nations that have opposed Israel and their eventual downfall, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 46:18–19 | As surely as I live, declares the King, whose name is the LORD of Hosts, there will come one who is like Tabor among the mountains and like Carmel by the sea. |
| 2 | Isaiah 47:1 | “Go down and sit in the dust, O Virgin Daughter of Babylon. Sit on the ground without a throne, O Daughter of Chaldea! For you will no longer be called tender or delicate. |
| 3 | Jeremiah 48:22 | upon Dibon, Nebo, and Beth-diblathaim, |
| 4 | Numbers 21:30 | But we have overthrown them; Heshbon is destroyed as far as Dibon. We demolished them as far as Nophah, which reaches to Medeba. ” |
| 5 | Numbers 32:3 | “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — רְדִי, re.Digenerated
The verb יָרַד (yarad) means to come down, indicating a descent from a high or exalted position. In this verse, it emphasizes the fall from glory that the daughter of Dibon must experience as a result of impending judgment.
The imperative form directs the daughter of Dibon to take action, highlighting the urgency of her situation. The word is commonly used in contexts of physical descent, but here it metaphorically refers to a loss of status and dignity.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main imperative verb רְדִי (come down) governing the structure. This verb initiates the call to action, followed by a series of phrases that provide context and detail about the situation in Dibon.
The syntax emphasizes the urgency of the command as it unfolds in a series of actions that the daughter of Dibon must take in response to the threat of destruction.
Septuagint Backgroundgenerated
The Septuagint translates רְדִי as κατάβηθι, indicating a direct call to descend, which aligns closely with the Hebrew meaning. This choice shows a consistent understanding of the need for humility in the face of impending judgment.
The choice of καθημένη for יֹשֶׁ֖בֶת reflects a focus on the state of being settled or dwelling in a place, which underscores the contrast between her previous glory and current plight.
In plain words — the whole versegenerated
Jeremiah 48:18 calls the daughter of Dibon to come down from her glory and sit in a lowly state, as the destroyer of Moab approaches to destroy her strongholds. This reflects the theme of judgment against Moab and the need for humility in the face of disaster.
Frequently Asked Questionsgenerated
It signifies a loss of status and dignity due to the impending destruction that Moab faces.
Dibon is a key city in Moab, and addressing its daughter symbolizes the collective fate of its inhabitants.
The destroyer represents the impending judgment and destruction that is a consequence of Moab's actions against Israel.
It exemplifies the theme of judgment against nations that oppose Israel, highlighting the consequences of pride and the need for humility.
Reflection Questionsgenerated
- In what ways can we see the consequences of pride in our own lives or communities?
- How can we cultivate humility in the face of challenges or impending difficulties?
- What does this passage teach us about the nature of judgment and mercy?
- How can we apply the lessons from Dibon's fall to our own spiritual journeys?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 48:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou daughter that dost inhabit Dibon,.... A city in Moab; [See comments on Isaiah 15:2].
Read John Gill on Jeremiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou daughter that dost inhabit Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds.
Read Robert Jamieson on Jeremiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf this Dibon we read . It was a land for cattle, . Both Dibon, and Aroer, and Ataroth were built by-the children of Gad, to whose lot it fell, , as also to the Reubenites in part, Joshua 13 17. It should seem that the Moabites were now come into the possession of it, either by conquest, or upon the Assyrians taking the ten tribes. Sit in thirst; it was a place well watered (otherwise it had not been fit for cattle); God threateneth that she should be in thirst, that is, driven into some dry, barren countries. For the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds; for the king of Babylon, whom God had appointed to spoil all Moab, shall destroy thee also, and…
Read Matthew Poole on Jeremiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:18 Thou daughter that dost inhabit Dibon, come down from [thy] glory, and sit in thirst; for the spoiler of Moab shall come upon thee, [and] he shall destroy thy strong holds.Ver. 18. And sit in thirst,] i.e., In want of all things.
Read John Trapp on Jeremiah 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Thou daughter that dost inhabit Dibon.—Dibon is mentioned among the cities of Moab in Numbers 21:30; Isaiah 15:2, and as rebuilt by the Gadites in Numbers 33:45. It is prominent in the Moabite Stone inscription as a royal city. In the distribution of the conquered territory it fell to the lot of Reuben (Joshua 13:7; Joshua 13:9), but must afterwards have been retaken by Moab. The “strongholds” indicate a fortress. In Isaiah 15:9 it appears under the form of Dimon, and is there described as abounding in water, the site being probably on the north bank of the Arnon. This last feature gives point to the words of the prophet here. Its waters will not save its inhabitants from the thirst…
Read Charles John Ellicott on Jeremiah 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. That dost inhabit Dibon] This was anciently a city of the Reubenites, afterwards inhabited by the Moabites, about two leagues north of the river Arnon, and about six to the east of the Dead Sea.-Dahler.
Read AdamClarke on Jeremiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges18. thou daughter that dwellest (mg. art seated) in Dibon] meaning, inhabitants of Dibon See on Jeremiah 4:11. Dibon] now Diban (the “Moabite stone” was found there in 1868) stands on two hills. Hence the expression “come down” in the text. It is four miles N. of the Arnon, and thirteen E. of the Dead Sea, and is described as now a dreary and featureless ruin. sit in thirst] The words are apparently corrupt, but it is difficult to obtain a satisfactory emendation; perhaps sit in mire or filth.
Read Cambridge on Jeremiah 48 →Albert Barnes1798–1870Barnes' Notes on the BibleSit in thirst - Jeremiah draws a picture of the conquered inhabitants, collected outside the walls, waiting for their captors to march them away to the slave mart.
Read Albert Barnes on Jeremiah 48 →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
Come down from your glory; sit on parched ground, O daughter dwelling in Dibon, for the destroyer of Moab has come against you; he has destroyed your fortresses.
“You daughter who dwells in Dibon, come down from your glory, and sit in thirst; for the destroyer of Moab has come up against you. He has destroyed your strongholds.
Come down from your glory; sit on parched ground, O daughter dwelling in Dibon, for the destroyer of Moab has come against you; he has destroyed your fortresses.
Come down from your place of honor; sit on the dry ground, you who live in Dibon. For the one who will destroy Moab will attack you; he will destroy your fortifications.
Tyndale line
Thou daughter that dost inhabit Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds.
O thou daughter that dwellest in Dibon, come down from thy glory, and sit in thirst; for the destroyer of Moab is come up against thee, he hath destroyed thy strongholds.
O thou daughter that dwellest in Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab is come up against thee, he hath destroyed thy strong holds.
Thou daughter that dost inhabit Dibon, come down from thy glory, and sit in thirst; for the spoiler of Moab shall come upon thee, and he shall destroy thy strong holds.
Thou daughter that doest inhabite Dibon, come downe from thy glory, and sit in thirst: for the destroyer of Moab shall come vpon thee, and he shall destroy thy strong holdes.
Strictly literal
Come down from [thy] glory and sit in the drought, O inhabitress, daughter of Dibon; the spoiler of Moab is come up against thee, thy strongholds hath he destroyed.
Come down from honour, sit in thirst, O inhabitant, daughter of Dibon, For a spoiler of Moab hath come up to thee, He hath destroyed thy fenced places.
Come down from glory, sit in thirst, || O inhabitant, daughter of Dibon, || For a spoiler of Moab has come up to you, || He has destroyed your fortifications.
Come down from thy glory, and sit in thirst, thou inhabitress, daughter of Dibon; for the waster of Moab cometh up against thee, he destroyeth thy strong-holds.
Come down from your honored place and sit on the dry ground, you daughter living in Dibon. For the one who will destroy Moab is attacking you, the one who will destroy your strongholds.
From the Latin
Come down from thy glory, and sit in thirst, O dwelling of the daughter of Dibon: because the spoiler of Moab is come up to thee, he hath destroyed thy bulwarks.
Simplified
Come down from your glory and sit on the dusty ground, you who live in Dibon, for Moab's destroyer will come and attack you, destroying your fortresses.
Come down from your glory, O people of Dibon, and take your seat in the place of the waste; for the attacker of Moab has gone up against you, sending destruction on your strong places.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with only minor variations in translation that do not affect the overall meaning. The Septuagint captures the essence of the Hebrew text while employing its own syntactical structure.
רְדִ֤י מִכָּבוֹד֙ וּשְׁבִ֣י בַצָּמָ֔א יֹשֶׁ֖בֶת בַּת־ דִּיב֑וֹן כִּֽי־ שֹׁדֵ֤ד מוֹאָב֙ עָ֣לָה בָ֔ךְ שִׁחֵ֖ת מִבְצָרָֽיִךְ׃
13 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 48:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Conjunction · verb qal imperative second person feminine singularHC/Vqv2fs
The Hebrew word צָמָא (tsama') means 'thirst' and can refer to both literal and figurative thirst. It is derived from the root word צָמָא (H6770). All entries consistently define it as thirst, with no significant disagreement among the lexicons.
צָמָא n.[m.] thirst
base
H6772 צָמָא thirst
6772 tsama' tsaw-maw'
from 6770; thirst (literally or figuratively):--thirst(-y).
see HEBREW for 06770
צָמָא (tsa.ma) — thirst.
thirst
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
thurst (tsama', verb tsame'; dipsao, dipsos, dipsa): One of the most powerful natural appetities, the craving for water or other drink. Besides its natural significance, thirst is figuratively used of strong spiritual desire. The soul thirsts for God (Ps 42:2; 63:1). Jesus meets the soul's thirst with water of life (Joh 4:13 ff; 6:35; 7:37). It is said of the heavenly bliss, "They shall hunger no more; neither thirst any more" (Re 7:16,17; compare Isa 49:10).
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-Impv-2fs — Verb · Qal · participle (active) feminine singularHVqrfsa
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
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…
דִּיבֹן (Diybown) refers to a city in Moab and a place in southern Judah. The name means 'wasting' and is associated with multiple locations in Palestine, including Dibon-gad. The entries indicate that the term is derived from a root meaning 'pining' and highlight its historical significance, particularly regarding its rebuilding by the Israelites.
דִּיבֹן, דִּיבוֹן n.pr.loc.
city in Moab
place in Judah, toward south
base
H1769 דִּיבֹן, דִּיבוֹן . city in Moab
. place in Judah, toward south
1769 Diybown dee-bome'
or (shortened) Diybon {dee-bone'}; from 1727; pining:--Dibon,
the name of three places in Palestine:--Dibon. (Also, with
1410 added, Dibon-gad.)
see HEBREW for 01727
see HEBREW for 01410
דִּיבֹן, דִּימוֹן (di.von) — Dibon.
§ Dibon = "wasting"
a town in Moab on the east side of the Jordan which was taken over by the Israelites and rebuilt by the children of Gad
דִּיבֹן (di.von) — Dibon.
§ Dibon = "wasting"
a place in south Judah reinhabited by the men of Judah after the return from captivity
דִּיבֹן (di.von) — Dibon(-gad).
Dibon = "wasting"
a town in Moab on the east side of the Jordan which was taken over by the Israelites and rebuilt by the children of Gad
Another name of di.von (דִּיבֹן, דִּימוֹן "Dibon" H1769G)
N-proper — Noun properHNpl
Dibon
Pining; wasting. (1.) A city in Moab (Num. 21:30); called also Dibon-gad (33:45), because it was built by Gad and Dimon (Isa. 15:9). It has been identified with the modern Diban, about 3 miles north of the Arnon and 12 miles east of the Dead Sea. (See Moabite Stone.)
(2.) A city of the tribe of Judah, inhabited after the Captivity (Neh. 11:25); called also Dimonah (Josh. 15:22). It is probably the modern ed-Dheib.
(wasting). A town on the east side of Jordan, in the rich pastoral country, which was taken possession of and rebuilt by the children of Gad. (Numbers 32:3,34) From this circumstance it possibly received the name of DIBON-GAD. (Numbers 33:45,46) Its first mention is in (Numbers 21:30) and from this it appears to have belonged originally to the Moabites. We find Dibon counted to Reuben in the lists of Joshua. (Joshua 13:9,17) In the time of Isaiah and Jeremiah, however, it was again in possession of Moab. (Isaiah 15:2; Jeremiah 48:18,22) comp. Jere 48:24 In modern times the name Dhiban has been discovered as attached to…
DIMON, Isa 15:9, and DI-BON-GAD, Nu 33:45,46, a town of Gad, Nu 32:34, but afterwards of Reuben, Jos 13:17. It lay in a plain just north of the Arnon, and was the first encampment of the Israelites upon crossing that river. Later we find it in the hands of the Moabites, Isa 15:2 Jer 48:22. Traces of it remain at a place now called Diban.
abundance of knowledge
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…
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
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…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
roo'-in (haricah, etc.; rhegma): "Ruin," the translation of haricah (Am 9:11; compare Ac 15:16, where the Revised Version (British and American) Greek text, ta katestrammena), and of a number of other Hebrew words: in Lu 6:49 rhegma, "breakage," is used both in a literal sense (Isa 23:13; 25:2, of fallen buildings; Eze 27:27; 31:13, of a state or people; Lu 6:49, of a house, etc.) and with a moral significance (Pr 26:28). the Revised Version margin correctly renders mikhshol in
The Hebrew word מִבְצָר (mibtsar) means 'fortification' and can refer to a castle or fortified city. It is derived from a root meaning to 'fence' or 'fortify.' The entries indicate its use in contexts related to strongholds and defense, including a reference in Daniel 11:15.
מִבְצָר n.m. fortification
base
H4013 מִבְצָר fortification
4013 mibtsar mib-tsawr'
also (in plural) feminine (Dan. 11:l5) mibtsarah
{mib-tsaw-raw'}; from 1219; a fortification, castle, or
fortified city; figuratively, a defender:--(de-, most)
fenced, fortress, (most) strong (hold).
see HEBREW for 0l5
see HEBREW for 01219
מִבְצָר (miv.tsar) — fortification.
fortification, fortress, fortified city, stronghold
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs