Job 20:19 — Word Study
WLCכִּֽי־ רִ֭צַּץ עָזַ֣ב דַּלִּ֑ים בַּ֥יִת גָּ֝זַ֗ל וְלֹ֣א יִבֶנֵֽהוּ׃
BSAForkîy he has oppressedrâtsats■ [cruelly, crushed, broken] [and] forsakenʻâzab■ [abandoned, turned away from] the poordal [weak, needy] he has seizedgâzal■ [violently, plundered, taken by force] ◂housesbayith [dwellings, homes] he did notlôʼ buildbânâh▸ [construct, establish]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| רִ֭צַּץ | he has crushed | Verb, Piel, perfect third person masculine singular |
| עָזַ֣ב | he has neglected | Verb, Qal, perfect third person masculine singular |
| דַּלִּ֑ים | poor [people] | Adj |
| בַּ֥יִת | a house | Noun common, masculine singular absolute |
| גָּ֝זַ֗ל | he has seized | Verb, Qal, perfect third person masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| יִבֶנֵֽהוּ׃ | he had built it | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For he has oppressed and forsaken the poor; he has seized houses he did not build. |
| KJV | Because he hath oppressed and hath forsaken the poor; because he hath violently taken away an house which he builded not; |
| ASV | For he hath oppressed and forsaken the poor; He hath violently taken away a house, and he shall not build it up. |
| YLT | For he oppressed — he forsook the poor, A house he hath taken violently away, And he doth not build it. |
| WEB | For he has oppressed and forsaken the poor. He has violently taken away a house, and he will not build it up. |
| BBE | Because he has been cruel to the poor, turning away from them in their trouble; because he has taken a house by force which he did not put up; |
Where they part company is עָזַב — see How Translations Differ.
The sentence is structured with a main clause followed by additional phrases that elaborate on the actions taken against the poor.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָצַץ
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 — Job 20:19
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 Fate of the Wickedgenerated
Job 20:19 reflects on the behavior of the wicked, highlighting their oppression of the poor and their unjust acquisition of property. This verse is part of a larger argument about the transient nature of their success and the inevitable consequences that follow their actions, as seen in the surrounding verses. Job emphasizes the moral order of the universe where wrongdoing leads to downfall.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 21:27–28 | Behold, I know your thoughts full well, the schemes by which you would wrong me. |
| 2 | Job 22:6 | For you needlessly demanded security from your brothers and deprived the naked of their clothing. |
| 3 | Job 24:2–12 | Men move boundary stones; they pasture stolen flocks. |
| 4 | Job 31:13–22 | If I have rejected the cause of my manservant or maidservant when they made a complaint against me, |
| 5 | Job 35:9 | Men cry out under great oppression; they plead for relief from the arm of the mighty. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — רִ֭צַּץ, Ri.tzatzgenerated
The verb רָצַץ (ri.tzatz) means to crush or break, often implying a violent action against someone or something. It conveys a sense of oppression and distress, which is central to the verse’s message about the treatment of the poor.
In this context, it describes the cruel actions of the wicked person who crushes the weak, illustrating the moral implications of their behavior. This word captures both physical and emotional harm, highlighting the severity of the oppressor's actions.
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 main verb רִ֭צַּץ governs the verse, with two objects following: דַּלִּ֑ים (the poor) and בַּ֥יִת (houses). The structure emphasizes the actions of the subject and their direct impact on the objects, illustrating the moral consequences of oppression.
The conjunction כִּי introduces the reason for the statement, linking the actions of the wicked to their ultimate fate, while the negation וְלֹ֣א reinforces the idea that what is taken cannot be rightfully claimed.
Septuagint Backgroundgenerated
In the Septuagint, רִ֭צַּץ is rendered as συντρίβει (to crush), which maintains the sense of violent oppression. This choice underscores the severity of the actions against the poor.
The translation of עָזַב as ἀφῆκεν (to leave behind) suggests a broader interpretation of abandonment, aligning with the theme of neglecting the vulnerable.
In plain words — the whole versegenerated
Job 20:19 describes how the wicked oppress and neglect the poor, taking their houses without having built them. This verse highlights the moral consequences of such actions, emphasizing that those who harm others will face repercussions.
Frequently Asked Questionsgenerated
To oppress the poor means to treat them unjustly, causing them suffering and distress, often for personal gain.
This verse illustrates the theme of justice in Job, emphasizing that the wicked will not prosper indefinitely and will face consequences for their actions.
Seizing houses symbolizes taking away the security and livelihood of the poor, representing a deep moral failure.
The term for 'poor' highlights the vulnerability of those being oppressed, underscoring the moral responsibility to protect and care for the needy.
Reflection Questionsgenerated
- In what ways can I ensure I am not contributing to the oppression of the vulnerable in my community?
- How can I better support those who are in need, reflecting the opposite of the actions described in this verse?
- What lessons can I learn from the fate of the wicked as described in Job 20:19?
- How can I apply the principles of justice and care for the poor in my daily life?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist and Olympiodorus of Alexandria reflect on the moral implications of this verse, discussing the consequences faced by the wicked for their actions against the poor.
Ver. 19, 20. Because he hath broken down and laid bare the house of the poor, because he hath violently taken it away and not builded it, neither is he satisfied in his belly. 23.Early Church Fathers on Job 20 →
“For he has broken down the houses of many poor men, and he has plundered a dwelling, though he did not build it. His possessions provide no security.” He has broken down, that is, has shattered mercilessly [their houses],Early Church Fathers on Job 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 20:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause he hath oppressed [and] hath forsaken the poor,.... Having oppressed, crushed, and broken the poor to pieces, he leaves them so without pity and compassion for them, and without giving them
Read John Gill on Job 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause he hath oppressed and hath forsaken the poor; because he hath violently taken away an house which he builded not; Oppressed - whereas he ought to have espoused their cause (2 Chronicles 16:10). Forsaken - left helpless.
Read Robert Jamieson on Job 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy his oppression he brought men to utter poverty, and then forsook or left them in that forlorn estate, affording no mercy nor help to them. Or, some he made poor by his oppression, and others that were poor he suffered to perish for want of that relief which he should and might have afforded them; which is a crying sin in God’ s sight, and one of those sins for which God destroyed Sodom, , and therefore fitly mentioned here as one of the sins for which God punished this wicked man. Or, he oppresseth and leaveth poor, as Broughton renders it. An house which he built not, i.e. which was none of his. Heb. he hath violently taken away an house, and (or but) did not build (or repair, as…
Read Matthew Poole on Job 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 20:19 Because he hath oppressed [and] hath forsaken the poor; [because] he hath violently taken away an house which he builded not;Ver. 19. Because he hath oppressed and forsaken the poor]. Heb. Because he hath crushed or broken in pieces. The original word importeth (as one well observeth) tyrannical oppression without mercy or moderation, without ho or hold; some give full scope to their rage and wrath, they put neither bond nor bridle upon their covetousness and cruelty: such are characterized by this word. And forsaken the poor] Or, Left men poor; viz. by leaving them without a livelihood, and so as good as without life. A poor man in his house is like a snail in his shell; crush…
Read John Trapp on Job 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Because he hath oppressed and forsaken . . .—For these insinuations there was not a vestige of ground, but Job formally rebuts them in Job 31
Read Charles John Ellicott on Job 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. He hath oppressed and hath forsaken the poor] Literally, He hath broken in pieces the forsaken of the poor; כי רצץ עזב דלים ki ritstsats azab dallim. The poor have fled from famine, and left their children behind them; and this hard-hearted wretch, meaning Job all the while, has suffered them to perish, when he might have saved them alive. He hath violently taken away a house which he builded not] Or rather, He hath thrown down a house, and hath not rebuilt it. By neglecting or destroying the forsaken orphans of the poor, mentioned above, he has destroyed a house, (a family,) while he might, by helping the wretched, have preserved the family from becoming extinct.
Read AdamClarke on Job 20 →CambridgeThe Cambridge Bible for Schools and Colleges19. and hath forsaken] Abandoned them, after oppressing them, to their destitution. Thus, though joining house to house (Isaiah 5:8) and dispossessing the poor, the houses which he robs he shall not build up—as Is. says, Many houses shall be desolate, even great and fair without inhabitant (ch. Job 5:9).
Read Cambridge on Job 20 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause he hath oppressed - Margin, “crushed.” Such is the Hebrew. And forsaken the poor - He has plundered them, and then forsaken them - as robbers do.
Read Albert Barnes on Job 20 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For he has oppressed and forsaken the poor; he has seized houses he did not build.
For he has oppressed and forsaken the poor. He has violently taken away a house, and he will not build it up.
For he has oppressed and forsaken the poor; he has seized houses he did not build.
For he has oppressed the poor and abandoned them; he has seized a house which he did not build.
Tyndale line
Because he hath oppressed and hath forsaken the poor; because he hath violently taken away an house which he builded not;
For he hath oppressed and forsaken the poor; He hath violently taken away a house, and he shall not build it up.
For he hath oppressed and forsaken the poor; he hath violently taken away an house, and he shall not build it up.
Because he hath oppressed and hath forsaken the poor; because he hath violently taken away a house which he did not build.
For he hath vndone many: he hath forsaken the poore, and hath spoyled houses which he builded not.
Strictly literal
For he hath oppressed, hath forsaken the poor; he hath violently taken away a house that he did not build.
For he oppressed — he forsook the poor, A house he hath taken violently away, And he doth not build it.
For he oppressed—he forsook the poor, || He has taken a house away violently, || And he does not build it.
Because he oppressed and forsook the indigent; because he took violently away a house, shall he not rebuild it;
For he has oppressed and neglected poor people; he has violently taken away houses that he did not build.
From the Latin
Because he broke in and stripped the poor: he hath violently taken away a house which he did not build.
Simplified
For they have oppressed and abandoned the poor; they have seized houses they did not build.
Because he has been cruel to the poor, turning away from them in their trouble; because he has taken a house by force which he did not put up;
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, with six out of eight words matched. The Septuagint's different word order and articles reflect its own stylistic choices, but the core message remains consistent.
כִּֽי־ רִ֭צַּץ עָזַ֣ב דַּלִּ֑ים בַּ֥יִת גָּ֝זַ֗ל וְלֹ֣א יִבֶנֵֽהוּ׃
6 of the 8 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 Job 20:19
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רָצַץ (ratsats) means to crush, with various nuances including breaking, bruising, and oppressing. It can describe both literal and figurative actions, such as being crushed or oppressing others. The verb appears in multiple forms, indicating different aspects of crushing or being crushed, including reciprocal actions.
[רָצַץ] vb. crush
Qal crush
Niph. be crushed, broken
Pi. crush in pieces
Pō‛ēl acc. pers.
Hiph. she crushed his skull
Hithpō‛. recipr., the children crushed (thrust, struck) one another within her.
base
H7533 רָצַץ crush
7533 ratsats raw-tsats'
a primitive root; to crack in pieces, literally or
figuratively:--break, bruise, crush, discourage, oppress,
struggle together.
רָצַץ (ra.tsats) — to crush.
1) to crush, oppress
1a) (Qal)
1a1) to crush, get crushed, be crushed
1a2) to crush, oppress (fig)
1a3) crushed (participle passive)
1b) (Niphal) to be crushed, be broken
1c) (Piel)
1c1) to crush in pieces
1c2) to grievously oppress (fig)
1d) (Poel) to oppress (fig)
1e) (Hiphil) to crush
1f) (Hithpoel) to crush each other
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular absoluteHNcmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
גָּזַל (gazal) is a Hebrew verb that means to tear away, seize, or rob. It is built from a primitive root and covers actions like plundering or taking away by force. The verb appears in both the Qal and Niphal forms, indicating direct action and a passive state of being robbed, respectively.
גָּזַל vb. tear away, seize, rob
Qal tear away, rob
Niph. subj. sleep
base
H1497 גָּזַל tear away, seize, rob
1497 gazal gaw-zal'
a primitive root; to pluck off; specifically to flay, strip
or rob:--catch, consume, exercise (robbery), pluck (off), rob,
spoil, take away (by force, violence), tear.
גָּזַל (ga.zal) — to plunder.
1) to tear away, seize, plunder, tear off, pull off, rob, take away by force
1a) (Qal)
1a1) to tear away, rob
1a2) to seize, plunder (with acc cognate)
1b) (Niphal)
1b1) to be robbed
1b2) to be taken away
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms