Jeremiah 51:30 — Word Study
WLCחָדְלוּ֩ גִבּוֹרֵ֨י בָבֶ֜ל לְהִלָּחֵ֗ם יָֽשְׁבוּ֙ בַּמְּצָד֔וֹת נָשְׁתָ֥ה גְבוּרָתָ֖ם הָי֣וּ לְנָשִׁ֑ים הִצִּ֥יתוּ מִשְׁכְּנֹתֶ֖יהָ נִשְׁבְּר֥וּ בְרִיחֶֽיהָ׃
BSAThe warriorsgibbôwr [mighty men, strong fighters] of BabylonBâbel have stoppedchâdal■ fightinglâcham [ceased to engage in battle] they sityâshab■ [dwell, remain] in their strongholdsmᵉtsad [fortresses, secure places] Their strengthgᵉbûwrâh [might, power] is exhaustednâshath■ [has failed, become weak] they have becomehâyâh■ like womenʼishshâh [weak, timid] Babylon’s homesmishkân [dwelling places, tabernacles] have been set ablazeyâtsath■ [burned, kindled] the bars of her gatesbᵉrîyach [bolts, locks] are brokenshâbar■ [shattered, ruptured]
| Greek | English | Parsing |
|---|---|---|
| חָדְלוּ֩ | they will cease | Verb, Qal, perfect third person common plural |
| גִבּוֹרֵ֨י | [the] warriors of | Noun common, masculine plural construct |
| בָבֶ֜ל | Babylon | Noun proper |
| לְהִלָּחֵ֗ם | to fight | Preposition, verb niphal infinitive construct common |
| יָֽשְׁבוּ֙ | they will remain | Verb, Qal, perfect third person common plural |
| בַּמְּצָד֔וֹת | in the strongholds | Preposition, noun common feminine plural absolute |
| נָשְׁתָ֥ה | it will be dry | Verb, Qal, perfect third person feminine singular |
| גְבוּרָתָ֖ם | strength their | Noun common feminine singular construct, suffix |
| הָי֣וּ | they will become | Verb, Qal, perfect third person common plural |
| לְנָשִׁ֑ים | women | Preposition, noun common masculine plural absolute |
| הִצִּ֥יתוּ | they will be set on fire | Verb, Hiphil, perfect third person common plural |
| מִשְׁכְּנֹתֶ֖יהָ | dwellings its | Noun common feminine plural construct, suffix |
| נִשְׁבְּר֥וּ | they will be broken | Verb, Niphal, perfect third person common plural |
| בְרִיחֶֽיהָ׃ | bars its | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The warriors of Babylon have stopped fighting; they sit in their strongholds. Their strength is exhausted; they have become like women. Babylon’s homes have been set ablaze, the bars of her gates are broken. |
| KJV | The mighty men of Babylon have forborn to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken. |
| ASV | The mighty men of Babylon have forborne to fight, they remain in their strongholds; their might hath failed; they are become as women: her dwelling-places are set on fire; her bars are broken. |
| YLT | Ceased have the mighty of Babylon to fight, They have remained in strongholds, Failed hath their might, they have become woman, They have burnt her tabernacles, Broken have been her bars. |
| WEB | The mighty men of Babylon have stopped fighting, they remain in their strongholds. Their might has failed. They have become as women. Her dwelling places are set on fire. Her bars are broken. |
| BBE | Babylon's men of war have kept back from the fight, waiting in their strong places; their strength has given way, they have become like women: her houses have been put on fire, her locks are broken. |
Where they part company is in the rendering of יָשְׁבוּ — see How Translations Differ.
The sentence consists of a main clause followed by several subordinate clauses that elaborate on the warriors' state and the condition of Babylon.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָדַל
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 51:30
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 Fall of Babylongenerated
Jeremiah 51:30 describes the fall of Babylon, where its warriors have stopped fighting and now sit in their strongholds, indicating a complete loss of strength and resolve. This verse captures the moment when Babylon's power is shattered, emphasizing the dramatic shift from strength to weakness, as seen throughout the surrounding context in Jeremiah 51:29 and Jeremiah 51:31.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 51:32–57 | The fords have been seized, the marshes set on fire, and the soldiers are terrified.” |
| 2 | Jeremiah 48:41 | Kirioth has been taken, and the strongholds seized. In that day the heart of Moab’s warriors will be like the heart of a woman in labor. |
| 3 | Jeremiah 50:36–37 | A sword is against her false prophets, and they will become fools. A sword is against her warriors, and they will be filled with terror. |
| 4 | Psalm 76:5 | The valiant lie plundered; they sleep their last sleep. No men of might could lift a hand. |
| 5 | Isaiah 13:7–8 | Therefore all hands will fall limp, and every man’s heart will melt. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חָדַל, cha.de.Lugenerated
The verb חָדַל (chadal) means to cease or come to an end. It indicates a complete stop in action, as seen in various contexts throughout the Old Testament, such as the command to cease work on the Sabbath in Exodus 20:10.
In this verse, it highlights the cessation of Babylon's military efforts, emphasizing their defeat. The Qal perfect form indicates that this action has been completed, underscoring the finality of their failure.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which aligns closely with the KJV and ASV, all translating חָדַל as have stopped fighting.
Sentence Structuregenerated
The sentence centers around the finite verb חָדְלוּ֩, they have ceased, with several clauses describing the actions and states of Babylon's warriors. The structure emphasizes their transition from active combatants to passive dwellers.
The Hebrew word order places emphasis on the warriors first, followed by their actions and conditions, highlighting their transformation from strength to vulnerability.
Septuagint Backgroundgenerated
The Septuagint translates חָדַל as ἐχέλιπεν, meaning they have ceased, which aligns closely with the Hebrew meaning but may imply a slightly different nuance of abandonment.
This choice suggests a focus on the idea of leaving behind their fighting spirit, reinforcing the theme of defeat.
In plain words — the whole versegenerated
Jeremiah 51:30 describes how the warriors of Babylon have stopped fighting and are now sitting in their strongholds. Their strength is gone, and they have become weak like women. Babylon's homes are burning, and the bars of her gates are broken.
Frequently Asked Questionsgenerated
It signifies their defeat and loss of strength, illustrating the complete downfall of Babylon.
This comparison emphasizes their vulnerability and weakness after being strong fighters.
It symbolizes the destruction and desolation of the city, marking the end of its power and influence.
It fits within the broader narrative of Babylon's impending doom, as described in the preceding and following verses.
Reflection Questionsgenerated
- What are some ways I can recognize the signs of weakness in my own life, similar to Babylon's warriors?
- How can I find strength in moments of vulnerability, as the text illustrates?
- In what areas of my life do I need to cease fighting and allow God to take control?
- What does it mean for me to dwell in a stronghold during times of trouble?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 51:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe mighty men of Babylon have forborne to fight,.... Or, "ceased from fighting" (h) for it seems, upon Cyrus's first coming, the king of Babylon and his army gave him battle; but being overthrown,
Read John Gill on Jeremiah 51 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe mighty men of Babylon have forborn to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken.
Read Robert Jamieson on Jeremiah 51 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen God hath determined an end, he ordereth means proportionable to that end. Babylon had many valiant and mighty men, and it is very probable the Babylonians trusted very much to them; but when it came to, God took off their courage, so as they had no heart to fight, but kept themselves in their strong holds, and if at any time they came out, their courage failed them, and they behaved themselves more like women than men of war; so as their enemies burned their cities, brake down their fortifications, and made what havoc they pleased.
Read Matthew Poole on Jeremiah 51 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 51:30 The mighty men of Babylon have forborn to fight, they have remained in [their] holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken.Ver. 30. The mighty men of Babylon have forborne to fight.] At Cyrus’ s first coming they gave him battle; but being worsted, they from thenceforth remained in their holds till Babylon was taken. Their might hath failed.] Or, Their courage is shrunk, as Jacob’ s sinew did. They became as women.] See Jeremiah 50:37.
Read John Trapp on Jeremiah 51 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) The mighty men of Babylon have for born to fight.—The verses that follow paint the capture of the city by the stratagem related in the Note on Jeremiah 50:24. Those who “have burned” are, of course, the invaders. They here begin by setting the houses of the city on fire and breaking open the gates that led from the river into the streets of the city, while the panic-stricken people fled to their citadel in despair.
Read Charles John Ellicott on Jeremiah 51 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. The mighty men - have forborne to fight] They were panic-struck when they found the Medes and Persians within their walls, and at once saw that resistance was useless.
Read AdamClarke on Jeremiah 51 →
CambridgeThe Cambridge Bible for Schools and Colleges30. Description of the capture of Babylon. they are become as women] Cp. Jeremiah 50:37.
Read Cambridge on Jeremiah 51 →
Albert Barnes1798–1870Barnes' Notes on the BibleHave forborn to fight - Or, have ceased to fight: in despair when they saw that the conflict was hopeless. Holds - The word properly means an acropolis, and so any inaccessible place of refuge. They have burned - i.
Read Albert Barnes on Jeremiah 51 →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 warriors of Babylon have stopped fighting; they sit in their strongholds. Their strength is exhausted; they have become like women. Babylon’s homes have been set ablaze, the bars of her gates are broken.
The mighty men of Babylon have stopped fighting, they remain in their strongholds. Their might has failed. They have become as women. Her dwelling places are set on fire. Her bars are broken.
The warriors of Babylon have stopped fighting; they sit in their strongholds. Their strength is exhausted; they have become like women. Babylon’s homes have been set ablaze, the bars of her gates are broken.
The soldiers of Babylonia will stop fighting. They will remain in their fortified cities. They will lose their strength to do battle. They will be as frightened as women. The houses in her cities will be set on fire. The gates of her cities will be broken down.
Tyndale line
The mighty men of Babylon have forborn to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken.
The mighty men of Babylon have forborne to fight, they remain in their strongholds; their might hath failed; they are become as women: her dwelling-places are set on fire; her bars are broken.
The mighty men of Babylon have forborne to fight, they remain in their strong holds; their might hath failed; they are become as women: her dwelling places are set on fire; her bars are broken.
The mighty men of Babylon have forborne to fight, they have remained in their holds: their might hath failed; they became as women: they have burned her dwelling-places; her bars are broken.
The strong men of Babel haue ceased to fight: they haue remayned in their holdes: their strength hath fayled, and they were like women: they haue burnt her dwelling places, and her barres are broken.
Strictly literal
The mighty men of Babylon have ceased to fight, they are sitting in the fortresses; their might hath failed, they are become as women: they have set her dwelling places on fire; her bars are broken.
Ceased have the mighty of Babylon to fight, They have remained in strongholds, Failed hath their might, they have become woman, They have burnt her tabernacles, Broken have been her bars.
The mighty of Babylon have ceased to fight, || They have remained in strongholds, || Their might has failed, they have become [as] women, || They have burned her dwelling places, || Her bars have been broken.
The mighty men of Babylon have ceased to fight, they sit still in [their] strongholds; their might is vanished; they are become as women: they have burnt her dwelling-places; her bars are broken.
The soldiers in Babylon have stopped fighting; they stay in their strongholds. Their strength has failed; they have become women—her homes are on fire, the bars of her gates are broken.
From the Latin
The valiant men of Babylon have forborne to fight, they have dwelt in holds: their strength hath failed, and they are become as women: her dwelling places are burnt, her bars are broken.
Simplified
Babylon's defenders have given up fighting—they're just sitting in their fortresses. They're worn out; they've become like frightened women. Babylon's houses are burning; the bars securing her gates have been smashed.
Babylon's men of war have kept back from the fight, waiting in their strong places; their strength has given way, they have become like women: her houses have been put on fire, her locks are broken.
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 show agreement in the overall message of the verse, with 13 of the 14 words matched. The differences lie primarily in the word order and grammatical structure rather than in the content.
חָדְלוּ֩ גִבּוֹרֵ֨י בָבֶ֜ל לְהִלָּחֵ֗ם יָֽשְׁבוּ֙ בַּמְּצָד֔וֹת נָשְׁתָ֥ה גְבוּרָתָ֖ם הָי֣וּ לְנָשִׁ֑ים הִצִּ֥יתוּ מִשְׁכְּנֹתֶ֖יהָ נִשְׁבְּר֥וּ בְרִיחֶֽיהָ׃
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 51:30
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.
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — 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…
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper — Noun properHNpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
See WAR; GAMES.
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-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
מְצָד (metsad) refers to a stronghold or fastness, often associated with a place of refuge or ambush. It can denote a castle or fort, and is sometimes specifically linked to mountainous areas. The term is derived from a root meaning to cover or conceal, emphasizing its defensive connotations.
מְצָד, מְצַד n.f. fastness, stronghold (prop. hunting-place ?)
mountain-fastness
more gen., stronghold
base
H4679 מְצָד, מְצַד fastness, stronghold (prop. hunting-place ?) . mountain-fastness
. more gen., stronghold
4679 mtsad mets-ad'
or mtsad {mets-awd'}; or (feminine) mtsadah {mets-aw-daw'};
from 6679; a fastness (as a covert of ambush):--castle, fort,
(strong) hold, munition.
see HEBREW for 06679
מְצָד (me.tsad) — stronghold.
1) fort, stronghold, fastness
1a) mountain-fastness
1b) stronghold
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
נָשַׁת (nashath) means to be dry or parched. It is a primitive root that conveys the idea of drying up or failing, with forms in both the Qal and Niphal stems indicating states of dryness. The entries suggest its usage in contexts where something is dried up, such as water from the sea.
נָשַׁת vb. be dry, parched
Qal their might is dry, i.e. fails.
Niph. and water shall be dried up from the sea
base
H5405 נָשַׁת be dry, parched
5405 nashath naw-shath'
a primitive root; properly, to eliminate, i.e.
(intransitively) to dry up:--fail.
נָשַׁת (na.shat) — be dry.
1) to be dry, be parched
1a) (Qal) to be dry, be parched
1b) (Niphal) to be dried up
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
גְּבוּרָה (gbuwrah) refers to strength or might, encompassing concepts of valor and bravery. It is derived from a root related to force and power, often used in a figurative sense. The term can denote not only human strength but also the might of God, highlighting its significance in both personal and divine contexts.
גְּבוּרָה 61 n.f. strength, might
strength
might, valour
might of God
base
H1369 גְּבוּרָה strength, might
1369 gbuwrah gheb-oo-raw'
feminine passive participle from the same as 1368; force
(literally or figuratively); by implication, valor, victory:--
force, mastery, might, mighty (act, power), power, strength.
see HEBREW for 01368
גְּבוּרָה (ge.vu.rah) — might.
1) strength, might
1a) strength
1b) might, valour, bravery
1c) might, mighty deeds (of God)
Aramaic equivalent: ge.vu.rah (גְּבוּרָה "might" H1370)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fp — Preposition · noun common masculine plural absoluteHR/Ncmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
יָצַת (yatsath) is a Hebrew verb meaning to kindle or burn. It can refer to the act of setting something on fire, as well as figuratively to desolation. The word has different forms: Qal (to kindle), Niphal (to be kindled or desolate), and Hiphil (to set on fire).
[יָצַת] vb. kindle, burn (intr.)
Qal kindle, intr., fig. of wickedness; sq. be kindled with fire (= set on fire)
Niph. be kindled; be burned; = desolated
Hiph. kindle, set on fire
base
H3341 [יָצַת] kindle, burn (intr.)
3341 yatsath yaw-tsath'
a primitive root; to burn or set on fire; figuratively, to
desolate:--burn (up), be desolate, set (on) fire ((fire)),
kindle.
יָצַת (ya.tsat) — to kindle.
1) to kindle, burn, set on fire
1a) (Qal) to kindle
1b) (Niphal)
1b1) to be kindled
1b2) to be left desolate
1c) (Hiphil) to set on fire, kindle
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
מִשְׁכָּן (mishkan) means 'dwelling-place' or 'tabernacle.' It is derived from a root meaning to dwell and can refer to various types of residences, including the Tabernacle in the Old Testament. The term encompasses both literal and figurative meanings, such as a grave or the Temple.
מִשְׁכָּן 139 n.m. dwelling-place, ‘tabernacle’
base
H4908 מִשְׁכָּן dwelling-place, ‘tabernacle’
4908 mishkan mish-kawn'
from 7931; a residence (including a shepherd's hut, the lair
of animals, figuratively, the grave; also the Temple);
specifically, the Tabernacle (properly, its wooden
walls):--dwelleth, dwelling (place), habitation, tabernacle,
tent.
see HEBREW for 07931
מִשְׁכָּן (mish.kan) — tabernacle.
1) dwelling place, tabernacle
1a) dwelling-place
1b) dwellings
Aramaic equivalent: mish.kan (מִשְׁכַּן "habitation" H4907)
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3fs
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-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
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…
בְּרִיחַ (briyach) refers to a bar, particularly one made of wood, often associated with city gates. It can also metaphorically denote tribulation or a fortress, suggesting confinement or protection. The word is derived from a root meaning 'to bolt' or 'secure'.
בְּרִיחַ n.m. bar
base
H1280 בְּרִיחַ bar
1280 briyach ber-ee'-akh
from 1272; a bolt:--bar, fugitive.
see HEBREW for 01272
בְּרִיחַ (be.ri.ach) — bar.
1) bar
1a) of wood
1b) of city gates
2) of tribulation, a fortress, of the earth as a prison (fig.)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
