Obadiah 1:3 — Word Study
WLCזְד֤וֹן לִבְּךָ֙ הִשִּׁיאֶ֔ךָ שֹׁכְנִ֥י בְחַגְוֵי־ סֶּ֖לַע מְר֣וֹם שִׁבְתּ֑וֹ אֹמֵ֣ר בְּלִבּ֔וֹ מִ֥י יוֹרִדֵ֖נִי אָֽרֶץ׃
BSAThe pridezâdôwn [arrogance, insolence] of your heartlêb [the seat of feelings, will, and intellect] has deceived younâshâʼ■ [led astray, misled] O dwellersshâkan [inhabitants, residents] in the cleftschăgâv [cracks, fissures] of the rocksçelaʻ [craggy cliffs, strongholds] whose habitation isshebeth [dwelling place, abode] the heightsmârôwm [high places, lofty areas] who sayʼâmar [declare, affirm] in your heartlêb [the center of thoughts and emotions] Whomîy [what person, which one] can bring me downyârad▸ [cause me to descend, lower me] to the groundʼerets [the earth, the land]
| Greek | English | Parsing |
|---|---|---|
| זְד֤וֹן | [the] presumption of | Noun common, masculine singular construct |
| לִבְּךָ֙ | heart your | Noun common masculine singular construct, suffix |
| הִשִּׁיאֶ֔ךָ | it has deceived you | Verb hiphil perfect third person masculine singular, suffix |
| שֹׁכְנִ֥י | O dweller | Verb, Qal, participle (active) masculine singular common |
| בְחַגְוֵי־ | in clefts of | Preposition, noun common masculine plural construct |
| סֶּ֖לַע | rock | Noun common, masculine singular absolute |
| מְר֣וֹם | [the] height of | Noun common, masculine singular construct |
| שִׁבְתּ֑וֹ | dwelling his | Verb qal infinitive construct common, suffix |
| אֹמֵ֣ר | [who] says | Verb, Qal, participle (active) masculine singular |
| בְּלִבּ֔וֹ | in heart his | Preposition, noun common masculine singular construct, suffix |
| מִ֥י | who? | Pronoun |
| יוֹרִדֵ֖נִי | will he bring down me | Verb hiphil imperfect third person masculine singular, suffix |
| אָֽרֶץ׃ | [the] ground | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The pride of your heart has deceived you, O dwellers in the clefts of the rocks whose habitation is the heights, who say in your heart, ‘Who can bring me down to the ground?’ |
| KJV | ¶ The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground? |
| ASV | The pride of thy heart hath deceived thee, O thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground? |
| YLT | The pride of thy heart hath lifted thee up, O dweller in clifts of a rock, (A high place [is] his habitation, He is saying in his heart, 'Who doth bring me down [to] earth?') |
| WEB | The pride of your heart has deceived you, you who dwell in the clefts of the rock, whose habitation is high, who says in his heart, ‘Who will bring me down to the ground?’ |
| BBE | You have been tricked by the pride of your heart, O you whose living-place is in the cracks of the rock, whose house is high up; who has said in his heart, Who will make me come down to earth? |
Where they part company is זְד֤וֹן — see How Translations Differ.
The main clause presents the assertion about pride, followed by descriptive phrases that elaborate on the subjects and their context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbשָׁכַן
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 — Obadiah 1:3
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 Prophecy Against Edomgenerated
Obadiah 1:3 reveals the pride of Edom, who dwell securely in their rocky strongholds, convinced of their invulnerability. The prophet challenges their arrogance, reminding them that their hearts have deceived them into thinking they cannot be brought low. This theme of pride leading to downfall resonates with other biblical texts, such as Proverbs 16:18 and Isaiah 10:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 16:18 | Pride goes before destruction, and a haughty spirit before a fall. |
| 2 | Proverbs 18:12 | Before his downfall a man’s heart is proud, but humility comes before honor. |
| 3 | Proverbs 29:23 | A man’s pride will bring him low, but a humble spirit will obtain honor. |
| 4 | Isaiah 10:14–16 | My hand reached as into a nest to seize the wealth of the nations. Like one gathering abandoned eggs, I gathered all the earth. No wing fluttered, no beak opened or chirped.’” |
| 5 | Isaiah 16:6 | We have heard of Moab’s pomposity, his exceeding pride and conceit, his overflowing arrogance. But his boasting is empty. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — זְד֤וֹן, ze.Dongenerated
The Hebrew word זָדוֹן (zadown) refers to arrogance or presumptuousness, indicating a bold and insolent attitude. It is derived from a root that conveys the idea of pride, often used to describe those who act with excessive self-confidence.
In this verse, it highlights the false security of the Edomites, who believe their lofty dwelling places protect them from any harm. Their presumption blinds them to their vulnerability.
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 of the verse is הִשִּׁיאֶ֔ךָ, it has deceived you, which governs the entire sentence. The structure consists of a subject phrase identifying the pride of the heart and a series of prepositional phrases that describe the dwellers and their location.
The sentence begins with the subject, זְד֤וֹן, followed by the verb and then the object, creating a clear assertion about the pride and its consequences.
Septuagint Backgroundgenerated
The Septuagint translates זְד֤וֹן as ὑπερηφανία (hyperēphanía), which also means pride but carries a connotation of arrogance. This choice reflects a similar understanding of the concept, emphasizing the negative implications of such pride.
The use of ὑπερηφανία indicates a consistent interpretation of pride as a moral failing, aligning with the Hebrew text's warning against overconfidence.
In plain words — the whole versegenerated
Obadiah 1:3 warns the people of Edom that their pride has deceived them. They live in strongholds among the rocks, believing they are safe and untouchable. The verse questions their arrogance, asking who could possibly bring them down to the ground, highlighting their false sense of security.
Frequently Asked Questionsgenerated
It means that their arrogance has led them to believe they are invulnerable, causing them to overlook their true situation.
He addresses them to highlight their false sense of security in their lofty positions, suggesting that no place can protect them from God's judgment.
This verse connects to the broader biblical theme that pride often leads to downfall, as seen in other passages like Proverbs 16:18.
We learn that humility is essential, and overconfidence can blind us to our vulnerabilities and lead to our ruin.
Reflection Questionsgenerated
- In what areas of my life might I be overconfident or prideful, and how can I address this?
- How can I ensure that my heart remains humble and open to correction?
- What steps can I take to guard against deception in my own life?
- How does understanding my vulnerabilities help me rely more on God?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it as a warning against heretics, emphasizing the contrast between true security in God and false pride.
“The pride of your heart has deceived you.” This is directed against the heretics. “You who dwell in the rock”—the rock frequently refers to the Lord or standing on something solid, as the prophet says,Early Church Fathers on Obadiah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Obadiah 1:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe pride of thine heart hath deceived thee,.... The Edomites were proud of their wealth and riches, which they had by robberies amassed together; and of their military skill and courage, and of
Read John Gill on Obadiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
Read Robert Jamieson on Obadiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe pride of thy heart: the Edomites were, as most mountaineers are, a rough, hardy, and daring people; necessitated sometimes to extraordinary adventures, and many times succeeded in attempts which others would not venture upon; hence they did swell in pride and confidence, and their hearts were bigger than their achievements, and they proud above measure. Hath deceived thee; magnifying thy strength above what really it is. Thou, people of Edom, that dwellest in the clefts of the rock; houses, fortresses, towns, and cities, built upon inaccessible rocks, which neither could be undermined nor scaled. Or: dwellest in dark deep, and unsearchable caves amidst the rocks. That saith in his…
Read Matthew Poole on Obadiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsObadiah 1:3 The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground?Ver. 3. The pride of thine heart hath deceived thee] So as to make thee think thyself some great business when it’ s no such matter, and that thou canst secure thyself in thy strongholds from thy strongest enemies: but herein thy pride hath befooled thee, and put the same trick upon thee that the serpent did once upon the first woman, Genesis 3:13 (the same word is there used as here), who complained, when she was in the transgression, 1 Timothy 2:14, "The serpent hath deceived me." He is still the…
Read John Trapp on Obadiah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers1-9.—THE DIVINE AGAINST EDOM .(1) The vision of Obadiah.—Properly, vision of Obadiah, without the article. There are three recognised headings to prophetical books—word, burden (i.e., oracle), and vision—and all are used without the article, and in a general way, for the contents of the books, without any intention to distinguish between different kinds or modes of prophecy. Thus Nahum combines burden and vision: “Burden of Nineveh. Book of vision of Nahum the Elkoshite.” Amos speaks of the “words which he saw;” Isaiah (Isaiah 13:1) of the “burden which he did see;’ and Obadiah, after the word vision, instantly proceeds, “Thus saith,” &c. The word vision (Heb., chazτn, from the same verb as…
Read Charles John Ellicott on Obadiah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The pride of thine heart] St. Jerome observes that all the southern part of Palestine, from Eleutheropolis to Petra and Aialath, was full of caverns hewn out of the rocks, and that the people had subterranean dwellings similar to ovens. Here they are said to dwell in the clefts of the rock, in reference to the caverns above mentioned. In these they conceived themselves to be safe, and thought that no power brought against them could dislodge them from those fastnesses. Some think that by סלע sela, rock, Petra, the capital of Idumea, is intended.
Read AdamClarke on Obadiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges3. the clefts of the rock] The word rock may here be a proper name, Selah or Petra; the reference would then be to the rock-hewn dwellings of that remarkable city. Perhaps, however, the reference is more general to the “clefts of the rock” which abounded and were used as habitations throughout Edom proper. The expression which occurs here and in Jeremiah 49:16, is only found beside in Son 2:14, where it is used of the hiding-place of a dove. Ewald renders this verse: “Thy heart’s haughtiness deceived thee, who inhabiteth in rock-clefts, his proud dwelling, who saith in his heart, who shall cast me down to the earth?” “The great strength of a position such as Selah’s was shewn during the war…
Read Cambridge on Obadiah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe pride of thy heart hath deceived thee - Not the strength of its mountain-fastnesses, strong though they were, deceived Edom, but “the pride of his heart.” That strength was but the occasion which
Read Albert Barnes on Obadiah 1 →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 pride of your heart has deceived you, O dwellers in the clefts of the rocks whose habitation is the heights, who say in your heart, ‘Who can bring me down to the ground?’
The pride of your heart has deceived you, you who dwell in the clefts of the rock, whose habitation is high, who says in his heart, ‘Who will bring me down to the ground?’
The pride of your heart has deceived you, O dwellers in the clefts of the rocks whose habitation is the heights, who say in your heart, ‘Who can bring me down to the ground?’
Your presumptuous heart has deceived you – you who reside in the safety of the rocky cliffs, whose home is high in the mountains. You think to yourself, ‘No one can bring me down to the ground!’
Tyndale line
¶ The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
The pride of thy heart hath deceived thee, O thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
The pride of thine heart hath deceived thee, O thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
The pride of thy heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
The pride of thine heart hath deceiued thee: thou that dwellest in the cleftes of the rockes, whose habitation is hie, that saith in his heart, Who shall bring me downe to the ground?
Strictly literal
The pride of thy heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; — he that saith in his heart, Who shall bring me down to the ground?
The pride of thy heart hath lifted thee up, O dweller in clifts of a rock, (A high place [is] his habitation, He is saying in his heart, 'Who doth bring me down [to] earth?')
The pride of your heart has lifted you up, || O dweller in clefts of a rock || (A high place [is] his habitation, || He is saying in his heart: Who brings me down [to] earth?)
The presumption of thy heart hath beguiled thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
The pride of your heart has deceived you, you who live in the clefts of the rock, in your lofty home; who say in your heart, “Who will bring me down to the ground?”
From the Latin
The pride of thy heart hath lifted thee up, who dwellest in the clefts of the rocks, and settest up thy throne on high: who sayest in thy heart: Who shall bring me down to the ground?
Simplified
Your heart's pride has deceived you—you who live in a secure fortress of rock in the high mountains, saying to yourselves, “Who can ever bring us down?”
You have been tricked by the pride of your heart, O you whose living-place is in the cracks of the rock, whose house is high up; who has said in his heart, Who will make me come down to earth?
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 (MT) of Obadiah 1:3 reads, "The pride of your heart has deceived you, O dwellers in the clefts of the rocks whose habitation is the heights, who say in your heart, ‘Who can bring me down to the ground?’" The Septuagint (LXX) matches the MT closely, with 13 of the 13 words corresponding, although the word order and articles differ. The Dead Sea Scrolls (4Q82 and Mur88) contain fragments that align with the MT but include some restored words and editorial additions. Overall, the MT, LXX, and the Dead Sea Scrolls generally agree in meaning and content, with minor variations in wording and restoration practices noted in the scrolls.
זְד֤וֹן לִבְּךָ֙ הִשִּׁיאֶ֔ךָ שֹׁכְנִ֥י בְחַגְוֵי־ סֶּ֖לַע מְר֣וֹם שִׁבְתּ֑וֹ אֹמֵ֣ר בְּלִבּ֔וֹ מִ֥י יוֹרִדֵ֖נִי אָֽרֶץ׃
13 of the 13 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.
[זדון] [לב׳ך] [השיא׳ך] [שכני] [בחגוי] [סלע] [מרום] [שבת׳ו] אמר בלב׳ו [מי] [יורד׳ני] [ארץ]
1 word on the leather — 1 partly restored, 11 supplied entire by an editor.
[זדון] לב׳ך השיא׳ך שכני בחגוי סלע מרום שבת׳ו אמר [בלב׳ו] מי יורד׳ני ארץ
7 words on the leather — 4 partly restored, 2 supplied entire by an editor.
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 Obadiah 1:3
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.
זָדוֹן (zadown) refers to concepts of insolence and presumptuousness, indicating a sense of arrogance or pride. It is derived from the root word meaning arrogance. The entries consistently highlight these themes without significant disagreement.
זָדוֹן n.m. insolence, presumptuousness
base
H2087 זָדוֹן insolence, presumptuousness
2087 zadown zaw-done'
from 2102; arrogance:--presumptuously, pride, proud (man).
see HEBREW for 02102
זָדוֹן (za.don) — arrogance.
pride, insolence, presumptuousness, arrogance
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
נָשָׁא (nasha') is a Hebrew verb meaning to deceive or beguile. It appears in the Niphal form, indicating being deceived, and in the Hiphil form, meaning to actively deceive. The entries emphasize its moral implications, suggesting a leading astray or seduction. There are no significant disagreements among the lexicons regarding its meaning.
נָשָׁא vb. only Niph. Hiph. beguile, deceive
Niph. the princes have been beguiled
Hiph. beguile
base
H5377 נָשָׁא only Niph. Hiph. beguile, deceive
5377 nasha' naw-shaw'
a primitive root; to lead astray, i.e. (mentally) to delude,
or (morally) to seduce:--beguile, deceive, X greatly, X
utterly.
נָשָׁא (na.sah) — to deceive.
1) to beguile, deceive
1a) (Niphal) to be beguiled
1b) (Hiphil) to beguile, deceive
1c) (Qal) utterly (infinitive)
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp2ms
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
חֲגָוִים (chagav) refers to clefts or places of concealment and retreats. It is derived from an unused root meaning to take refuge, indicating a connection to safety or shelter. The term appears in contexts related to hiding or seeking refuge.
[חֲגָוִים] n.m.pl. places of concealment, retreats
base
H2288 חֲגָוִים, חֲגָו
2288 chagav khag-awv'
from an unused root meaning to take refuge; a rift in
rocks:--cleft.
חֲגָוִים (cha.gav) — cleft.
clefts, places of concealment, retreats
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
סֶ֫לַע (cela`) refers to a crag or cliff, indicating a strong, rocky formation. It can denote both a literal rock and a figurative stronghold, suggesting security and loftiness. The entries consistently emphasize its meanings related to rugged terrain and fortification, with no significant disagreements noted among the lexicons.
סֶ֫לַע 61 n.m. crag, cliff
base
H5553 סֶ֫לַע crag, cliff
5553 cela` seh'-lah
from an unused root meaning to be lofty; a craggy rock,
literally or figuratively (a fortress):--(ragged) rock,
stone(-ny), strong hold.
סֶ֫לַע (se.la) — rock.
The Rock
Sela (H5554)
סֶ֫לַע (se.la) — crag.
1) crag, cliff, rock
1a) crag, cliff
1b) as stronghold of Jehovah, of security (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…
מָרוֹם (marowm) means 'height' and encompasses both concrete and abstract uses, referring to elevated places, elevation, and even pride. It can describe physical heights or be used figuratively for dignity and nobility. The word is poetically used in the Old Testament, with its root linked to the concept of altitude.
מָרוֹם n.m. height (poet.)
height, elevation (concr.), elevated place
alone = height of heaven
adv. fig., = proudly
fig. of nobles
base
H4791 מָרוֹם height (poet.)
4791 marowm maw-rome'
from 7311; altitude, i.e. concretely (an elevated place),
abstractly (elevation, figuratively (elation), or adverbially
(aloft):--(far) above, dignity, haughty, height, (most, on)
high (one, place), loftily, upward.
see HEBREW for 07311
מָרוֹם (ma.rom) — height.
1) height
1a) height, elevation, elevated place
1a1) in a high place (adv)
1b) height
1c) proudly (adv)
1d) of nobles (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
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…
שֶׁ֫בֶת (shebeth) primarily means 'seat' or 'dwelling.' It can refer to a session or locality, indicating a place where one resides or sits. The entries consistently define it in relation to physical locations, without significant disagreement among the lexicons.
שֶׁ֫בֶת n.f. seat, dwelling, place
base
H7675 שֶׁ֫בֶת
7675 shebeth sheh'-beth
infinitive of 3427; properly, session; but used also
concretely, an abode or locality:--place, seat. Compare 3429.
see HEBREW for 03427
see HEBREW for 03429
שֶׁ֫בֶת (she.vet) — seat.
(Qal) seat, dwelling, place
N-fs | Suff — Verb qal infinitive construct common · suffixHVqcc/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular absoluteHNcfsa