Psalms 102:6 — Word Study
WLCדָּ֭מִיתִי לִקְאַ֣ת מִדְבָּ֑ר הָ֝יִ֗יתִי כְּכ֣וֹס חֳרָבֽוֹת׃
BSAvoiceqôwl sighingʼănâchâh to cleavedâbaq boneʻetsem fleshbâsâr
| Greek | English | Parsing |
|---|---|---|
| דָּ֭מִיתִי | I am like | Verb, Qal, perfect first person common singular |
| לִקְאַ֣ת | a desert owl of | Preposition, noun common feminine singular construct |
| מִדְבָּ֑ר | [the] wilderness | Noun common, masculine singular absolute |
| הָ֝יִ֗יתִי | I am | Verb, Qal, perfect first person common singular |
| כְּכ֣וֹס | like an owl of | Preposition, noun common masculine singular construct |
| חֳרָבֽוֹת׃ | [the] waste places | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am like a desert owl, like an owl among the ruins. |
| KJV | I am like a pelican of the wilderness: I am like an owl of the desert. |
| ASV | I am like a pelican of the wilderness; I am become as an owl of the waste places. |
| YLT | I have been like to a pelican of the wilderness, I have been as an owl of the dry places. |
| WEB | I am like a pelican of the wilderness. I have become as an owl of the waste places. |
| BBE | I am like a bird living by itself in the waste places; like the night-bird in a waste of sand. |
All translations agree on the imagery of the desert owl, reflecting the psalmist's loneliness.
One main clause with two prepositional phrases that elaborate on the comparison.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמִן
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 — Psalms 102:6
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 — A Lament of Desolationgenerated
Psalms 102:6 expresses the psalmist's deep feelings of loneliness and despair. He uses the metaphor of a desert owl to illustrate his isolation among ruins, a powerful image that conveys his emotional state. This verse is part of a larger lament that reflects on suffering and the feeling of being abandoned, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 30:29–30 | I have become a brother of jackals, a companion of ostriches. |
| 2 | Isaiah 38:14 | I chirp like a swallow or crane; I moan like a dove. My eyes grow weak as I look upward. O Lord, I am oppressed; be my security.” |
| 3 | Micah 1:8 | Because of this I will lament and wail; I will walk barefoot and naked. I will howl like a jackal and mourn like an ostrich. |
| 4 | Isaiah 34:11–15 | The desert owl and screech owl will possess it, and the great owl and raven will dwell in it. The LORD will stretch out over Edom a measuring line of chaos and a plumb line of destruction. |
| 5 | Zephaniah 2:14 | Herds will lie down in her midst, creatures of every kind. Both the desert owl and screech owl will roost atop her pillars. Their calls will sound from the window, but desolation will lie on the threshold, for He will expose the beams of cedar. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — דָּ֭מִיתִי, Da.mi.tigenerated
The verb דָּמִיתִי (damiti) is a perfect form indicating a completed action, meaning 'I am like' or 'I resemble.' It is built from the root דָּמָה (damah), which conveys the idea of similarity or likeness. This word is often used in contexts where comparisons are drawn, emphasizing the psalmist's feeling of being alone.
In this verse, the use of דָּמִיתִי highlights the psalmist's emotional state by likening himself to a solitary bird in a desolate place, reinforcing the themes of abandonment and sorrow.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the imagery of the desert owl, reflecting the psalmist's loneliness.
Sentence Structuregenerated
The main verb דָּ֭מִיתִי (I am like) governs the sentence, with two prepositional phrases describing the comparisons. The structure emphasizes the speaker's state of being and the comparisons he draws to illustrate his feelings.
The phrase לִקְאַ֣ת מִדְבָּ֑ר (a desert owl of the wilderness) functions as a noun phrase that specifies the type of owl, while the second comparison כְּכ֣וֹס חֳרָבֽוֹת (like an owl among the ruins) further illustrates the desolation.
Septuagint Backgroundgenerated
The Septuagint translates דָּ֭מִיתִי as ἀπὸ (from), indicating a similar theme of separation and isolation in the Greek rendering. This choice reflects the psalmist's feelings of being distanced from others.
The translation choices in the Septuagint align with the Hebrew text, maintaining the imagery of desolation and solitude.
In plain words — the whole versegenerated
Psalms 102:6 shows the psalmist comparing himself to a desert owl, emphasizing his feelings of loneliness and abandonment. This imagery captures the essence of his sorrow as he reflects on his desolate state.
Frequently Asked Questionsgenerated
Being like a desert owl signifies feelings of loneliness and abandonment, as the owl is often associated with desolate places.
The owl represents solitude and desolation, mirroring the psalmist's emotional state and his sense of isolation.
This verse is part of a larger lament where the psalmist expresses deep sorrow and feelings of being forsaken, enhancing the emotional weight of his words.
The psalmist's expression reminds us of the human experience of loneliness and the importance of seeking solace in times of despair.
Reflection Questionsgenerated
- In what ways have I felt like the psalmist, experiencing loneliness or desolation?
- How can I find comfort during times of emotional distress, similar to the psalmist's lament?
- What role does imagery play in expressing feelings of sorrow in poetry and scripture?
- How can I support others who may be feeling isolated or abandoned, as reflected in this verse?
The early church on this verse — how the Fathers read it
Early Christian writers, like Augustine of Hippo, reference this verse to illustrate themes of loneliness and desolation in their theological discussions.
"I have become like a pelican in the wilderness, and like an owl among ruined walls" [Psalms 102:6].Early Church Fathers on Psalms 102 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am like a pelican of the wilderness,.... It may be so called, to distinguish it from another of the same name that lives upon the waters; which has the name of "pelican" in the Greek tongue, as is
Read John Gill on Psalms 102 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am like a pelican of the wilderness: I am like an owl of the desert. I am like a pelican of the wilderness - (Isaiah 34:11, margin) Expressive of his misery.
Read Robert Jamieson on Psalms 102 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePelican; or, bittern, as the same word is translated, . It is a solitary and mournful bird, as also the owl here following is.
Read Matthew Poole on Psalms 102 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:6 I am like a pelican of the wilderness: I am like an owl of the desert.Ver. 6. I am like a pelican] Or bittern, which liveth in lonely places, and crieth out dolefully, Isaiah 34:11 Zephaniah 2:14. I am like an owl in the desert] Avis lucifuga, a night bird, a night raven, the Vulgate hath it; others, a bat, a cuckoo, but mostly an owl, that noctis monstrum, as Pliny, lib. 10, cap. 12, speaketh of her, nec cantu aliquo vocales sed gemitu, hated of all other fowls, which never come near her, but to keep a wondering at her.
Read John Trapp on Psalms 102 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Pelican.—See Leviticus 11:18. “It has been objected that the pelican is a water-bird, and cannot, therefore, be the kâath of the Scriptures—“the pelican of the wilderness”—as it must of necessity starve in the desert; but a midbar (wilderness) is often used to denote a wide open space, cultivated or uncultivated, and is not to be restricted to barren spots destitute of water; moreover, as a matter of fact, the pelican after filling its capacious pouch with fish, molluscs, &c, often does. retire to places far inland, where it consumes what it has captured. Thus, too, it breeds on the great sandy wastes near the mouths of the Danube. The expression ‘pelican in the wilderness,’ in the…
Read Charles John Ellicott on Psalms 102 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I am like a pelican of the wilderness] It may be the pelican or the bittern. The original, קאת kaath, is mentioned Leviticus 11:18, and is there described. See the note. See Clarke on Leviticus 11:18. Owl of the desert.] כוש cos, some species of owl; probably the night raven. See the notes referred to above.
Read AdamClarke on Psalms 102 →CambridgeThe Cambridge Bible for Schools and Colleges6. He compares himself to solitude-loving birds which haunt desolate places and ruins, uttering weird and mournful cries. Cp. Isaiah 34:11; Zephaniah 2:14 (A.V. cormorant). Render the second line, I am become as an owl in desolate places. The owl is called by the Arabs “mother of ruins,” and “in the tombs or on the ruins, among the desolate heaps which mark the sites of ancient Judah, on the sandy mounds of Beersheba, or on the spray-beaten fragments of Tyre, his low wailing note is sure to be heard at sunset.” Tristram’s Nat. Hist. of the Bible, p. 194.
Read Cambridge on Psalms 102 →Albert Barnes1798–1870Barnes' Notes on the BibleI am like a pelican of the wilderness - A bird in the midst of desolation becomes a striking image of loneliness and distress.
Read Albert Barnes on Psalms 102 →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
I am like a desert owl, like an owl among the ruins.
I am like a pelican of the wilderness. I have become as an owl of the waste places.
I am like a desert owl, like an owl among the ruins.
I am like an owl in the wilderness; I am like a screech owl among the ruins.
Tyndale line
I am like a pelican of the wilderness: I am like an owl of the desert.
I am like a pelican of the wilderness; I am become as an owl of the waste places.
I am like a pelican of the wilderness; I am become as an owl of the waste places.
I am like a pelican of the wilderness: I am like an owl of the desert.
I am like a pelicane of the wildernesse: I am like an owle of the deserts.
Strictly literal
I am become like the pelican of the wilderness, I am as an owl in desolate places;
I have been like to a pelican of the wilderness, I have been as an owl of the dry places.
I have been like to a pelican of the wilderness, || I have been as an owl of the dry places.
(102:7) I am like the pelican of the wilderness: I am become like the owl amid ruins.
I am like a pelican of the wilderness; I have become like an owl in the ruins.
From the Latin
The Lord doth mercies, and judgment for all that suffer wrong.
Simplified
I'm like a desert owl, like a little owl among the ruins.
I am like a bird living by itself in the waste places; like the night-bird in a waste of sand.
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 agree on the wording of this verse, with all six words matched in the Hebrew and Greek. This consistency indicates a shared understanding of the psalmist's expression of loneliness.
דָּ֭מִיתִי לִקְאַ֣ת מִדְבָּ֑ר הָ֝יִ֗יתִי כְּכ֣וֹס חֳרָבֽוֹת׃
6 of the 6 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 Psalms 102:6
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.
דָּמָה (damah) is a primitive root meaning to be like or resemble. It encompasses the ideas of comparing, imagining, and devising, with various forms indicating different nuances such as making oneself like or considering something to be similar. The entries consistently highlight its use in contexts of likeness and comparison.
דָּמָה vb. be like, resemble
Qal be like, resemble
Pi. liken, compare; imagine, think, devise
liken, i.e. consider to be like, compare
imagine, form an idea, devise
Hithp. make oneself or become like
base
H1819 דָּמָה be like, resemble .be like, resemble
. liken, compare; imagine, think, devise . liken, i.e. consider to be like, compare
. imagine, form an idea, devise
. make oneself or become like
1819 damah daw-maw'
a primitive root; to compare; by implication, to resemble,
liken, consider:--compare, devise, (be) like(-n), mean, think,
use similitudes.
דָּמָה (da.mah) — to resemble.
1) to be like, resemble
1a) (Qal) to be like, resemble
1b) (Piel)
1b1) to liken, compare
1b2) to imagine, think
1c) (Hithpael) to make oneself like
1d) (Niphal)
Aramaic equivalent: de.mah (דְּמָה "be like" H1821)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
קָאַת (qa'ath) refers to a bird, commonly identified as a pelican, though some sources suggest it may also refer to a cormorant or an extinct bird. The term is considered ceremonially unclean, with its precise meaning remaining uncertain.
קָאַת, קָאָת n.[f.] a bird, usu. pelican
base
H6893 קָאַת, קָאָת a bird, usu. pelican
6893 qa'ath kaw-ath'
from 6958; probably the pelican (from vomiting):--cormorant.
see HEBREW for 06958
קָאַת (qa.at) — pelican.
1) a ceremonially unclean bird
1a) perhaps pelican or cormorant
1b) perhaps an extinct bird, exact meaning unknown
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
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…
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
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
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
כּוֹס (kos) primarily means 'cup,' referring to a container, but it also denotes a type of owl, considered unclean. The word seems to derive from a root meaning to hold together. The entries indicate a figurative use of 'cup' as a lot or potion, but there is no significant disagreement among the lexicons.
כּוֹס n.f. cup
base
כּוֹס n.[m.] a kind of owl
base
H3563a כּוֹס cup H3563b כּוֹס n. [m.] a kind of owl
3563 kowc koce
from an unused root meaning to hold together; a cup (as a
container), often figuratively, a lot (as if a potion); also
some unclean bird, probably an owl (perhaps from the cup-like
cavity of its eye):--cup, (small) owl. Compare 3599.
see HEBREW for 03599
כּוֹס (kos) — cup.
cup
כּוֹס (kos) — owl.
a kind of owl (an unclean bird)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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 חָרְבָּה (chorbah) refers to waste, desolation, or ruin. It is derived from the root meaning drought and implies a place that has been laid waste or destroyed. The entries consistently emphasize its association with desolation and ruin.
חָרְבָּה n.f. waste, desolation, ruin
base
H2723 חָרְבָּה waste, desolation, ruin
2723 chorbah khor-baw'
feminine of 2721; properly, drought, i.e. (by implication) a
desolation:--decayed place, desolate (place, -tion),
destruction, (laid) waste (place).
see HEBREW for 02721
חׇרְבָּה (chor.bah) — desolation.
a place laid waste, ruin, waste, desolation
HNcfpa — Noun common · feminine plural absoluteHNcfpa