Psalms 60:9 — Word Study
WLCמִ֣י יֹ֭בִלֵנִי עִ֣יר מָצ֑וֹר מִ֖י נָחַ֣נִי עַד־ אֱדֽוֹם׃
BSAGileadGilʻâd MosesMᵉnashsheh EphraimʼEphrayim securitymâʻôwz headrôʼsh JudahYᵉhûwdâh to decreechâqaq
| Greek | English | Parsing |
|---|---|---|
| מִ֣י | who? | Pronoun |
| יֹ֭בִלֵנִי | will he bring me | Verb hiphil imperfect third person masculine singular, suffix |
| עִ֣יר | a city of | Noun common, feminine singular construct |
| מָצ֑וֹר | fortification | Noun common, masculine singular absolute |
| מִ֖י | who? | Pronoun |
| נָחַ֣נִי | has he led me | Verb qal perfect third person masculine singular, suffix |
| עַד־ | to | Preposition |
| אֱדֽוֹם׃ | Edom | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who will bring me to the fortified city? Who will lead me to Edom? |
| KJV | Who will bring me into the strong city? who will lead me into Edom? |
| ASV | Who will bring me into the strong city? Who hath led me unto Edom? |
| YLT | Who doth bring me [to] a city of bulwarks? Who hath led me unto Edom? |
| WEB | Who will bring me into the strong city? Who has led me to Edom? |
| BBE | Who will take me into the strong town? who will be my guide into Edom? |
Where they part company is in the use of specific verbs for leading and bringing — see How Translations Differ.
The verse consists of two main questions, each seeking guidance and leadership.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְ
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 60:9
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 Plea for Guidancegenerated
Psalms 60:9 expresses a deep yearning for direction and support in the face of adversity. The psalmist reflects on the challenges posed by enemies and the need for divine assistance to reach fortified cities and the land of Edom. This plea is set within a broader context of trust in God's power and presence, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 1:12–24 | And Caleb said, “To the man who strikes down Kiriath-sepher and captures it, I will give my daughter Acsah in marriage.” |
| 2 | 1 Chronicles 11:6–17 | Now David had said, “Whoever is the first to strike down a Jebusite will become chief commander.” And Joab son of Zeruiah went up first, and he became the chief. |
| 3 | 2 Samuel 11:1 | In the spring, at the time when kings march out to war, David sent out Joab and his servants with the whole army of Israel. They destroyed the Ammonites and besieged Rabbah, but David remained in Jerusalem. |
| 4 | 2 Samuel 12:26–31 | Meanwhile, Joab fought against Rabbah of the Ammonites and captured the royal fortress. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יֹבִלֵנִי, Yoi.le.nigenerated
The verb יָבַל (yabal) means to conduct or lead, indicating an action of guiding someone to a destination. In this verse, it is in the Hiphil imperfect form, suggesting a future action by a masculine singular subject.
This word conveys a sense of movement towards something significant, reflecting the psalmist's desire for divine guidance to reach a place of security and strength.
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 structure of the verse consists of two main clauses, each beginning with the interrogative pronoun מִי (mi), meaning 'who?'. The first clause asks about bringing to a fortified city, while the second asks about leading to Edom.
The parallel structure emphasizes the psalmist's urgent need for leadership and direction in both scenarios.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יָבַל is rendered as γαλααδ, which suggests a focus on the act of leading or guiding, similar to the Hebrew meaning.
This choice indicates a consistent understanding of the need for divine guidance in both texts.
In plain words — the whole versegenerated
Psalms 60:9 shows the psalmist asking who can lead him to a fortified city and to Edom. This reflects a desire for help and guidance in difficult times.
Frequently Asked Questionsgenerated
A fortified city represents a place of safety and strength, indicating a need for protection against enemies.
Edom is significant as a region associated with conflict and opposition, highlighting the psalmist's plea for guidance in a challenging area.
The repetition emphasizes the urgency of the psalmist's plea for leadership and direction in times of distress.
This verse reflects the overarching theme of seeking divine assistance and guidance amidst challenges, a common motif in the psalms.
Reflection Questionsgenerated
- In what areas of my life do I need guidance and support, like the psalmist?
- How can I seek God's direction when facing difficult decisions?
- What does it mean to me to rely on God as my leader?
- How can I encourage others who are searching for guidance in their lives?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss the theme of divine guidance and leadership in his work on the Psalms.
"Who will lead Me down into the city of standing round?" [Psalms 60:9].Early Church Fathers on Psalms 60 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 60:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho will bring me [into] the strong city?.... Which some understand of Rabbah of the Ammonites, which Joab besieged, and sent to David to come and take it in person, 2 Samuel 12:26.
Read John Gill on Psalms 60 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho will bring me into the strong city? who will lead me into Edom? -Anticipation of, and prayer for, success in the expedition against Edom. Verse 9. Who will bring me into the strong city?
Read Robert Jamieson on Psalms 60 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho will bring me? None can do it but God, as he declareth in the following verses. Into the strong city, i.e. the cities; the singular number for the plural, which is usual. Having beaten his enemies out of the field, and into their strong cities, from whence they hoped to renew the war, he desires God’ s assistance, whereby he may take their strong holds, and so secure himself from further attempts against him. Into Edom; which was a high and rocky country, , fortified by nature as well as by art, and therefore not to be invaded and subdued without a Divine hand.
Read Matthew Poole on Psalms 60 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 60:9 Who will bring me [into] the strong city? who will lead me into Edom?Ver. 9. Who will bring me into the strong city?] Into Rabbah of the Ammonites, which at length he got, 2 Samuel 12:29-31, and now wisheth for. Kimchi readeth it in the perfect tense, Who has led me into the strong cities? who has brought me into Edom? Hast not thou, O God? &c.
Read John Trapp on Psalms 60 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Who will . . .—i.e., how can this ancient Divine oracle be fulfilled now in present circumstances? This is the poet’s question. He may be a king himself eager for triumph, or more probably Israel personified. (See the plural in Psalms 60:10-12.) Edom is the particular foe in view, and as the difficulties of the undertaking present themselves, misgivings arise and the assurance gained from the triumphs of olden time turns into prayer, half plaintive, half confident, that the Divine favour and power may be once more on the side of the chosen people. The strong city.—As in the Hebrew the article is wanting, any strongly fortified city might be intended, were it not for the parallelism.…
Read Charles John Ellicott on Psalms 60 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Who will bring me into the strong city?] If this part of the Psalm, from the sixth to the twelfth verse, refer to the return of the captives from Babylon, as I think probable; then the strong city may mean either Petra, the capital of Idumea; Bozra, in Arabia, near the mountains of Gilead; Rabba, the capital of the Ammonites; or Tyre, according to the Chaldee, the capital of Phoenicia; or Jerusalem itself, which, although dismantled, had long been one of the strongest cities of the east. Or it may imply, Who shall give me the dominion over the countries already mentioned? who will lead me into Edom? who will give me the dominion over that people?
Read AdamClarke on Psalms 60 →CambridgeThe Cambridge Bible for Schools and Colleges9–12. None but God can give help, and though for the moment He has abandoned His people, He will surely once more lead them to victory.
Read Cambridge on Psalms 60 →Albert Barnes1798–1870Barnes' Notes on the BibleWho will bring me into the strong city? - The strong city - the fenced, the fortified city - referred to here is doubtless the capital of Idumea.
Read Albert Barnes on Psalms 60 →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
Who will bring me to the fortified city? Who will lead me to Edom?
Who will bring me into the strong city? Who has led me to Edom?
Who will bring me to the fortified city? Who will lead me to Edom?
Who will lead me into the fortified city? Who will bring me to Edom?
Tyndale line
Who will bring me into the strong city? who will lead me into Edom?
Who will bring me into the strong city? Who hath led me unto Edom?
Who will bring me into the strong city? who hath led me unto Edom?
Who will bring me into the strong city? who will lead me into Edom?
Who will leade me into the strong citie? who will bring me vnto Edom?
Strictly literal
Who will bring me into the strong city? who will lead me unto Edom?
Who doth bring me [to] a city of bulwarks? Who hath led me unto Edom?
Who brings me [to] a city of bulwarks? Who has led me to Edom?
(60:11) Who will bring me into the fortified city? who will lead me as far as Edom?
Who will bring me into the strong city? Who will lead me to Edom?
From the Latin
So will I sing a psalm to thy name for ever and ever: that I may pay my vows from day to day.
Simplified
Who will bring me into the fortified city? Who will lead me into Edom?
Who will take me into the strong town? who will be my guide into Edom?
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 eight words matched in the Hebrew and Greek texts.
מִ֣י יֹ֭בִלֵנִי עִ֣יר מָצ֑וֹר מִ֖י נָחַ֣נִי עַד־ אֱדֽוֹם׃
8 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 Psalms 60:9
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.
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
HPi — PronounHPi
יָבַל (yabal) is a Hebrew verb meaning to conduct or carry along. It encompasses various actions such as leading, bearing offerings, and being led to the grave. The word has both Hiphil and Hophal forms, indicating active and passive meanings, respectively. There is an Aramaic equivalent, יְבַל (ye.val), also meaning 'to bring'.
[יָבַל] vb. Hiph. conduct, bear along
Hiph.
bear along offerings
carry away
Hoph.
be borne along
be borne to the grave
be led, conducted
base
H2986 יָבַל Hiph. conduct, bear along . . bear along offerings
. carry away
. . be borne along
. be borne to the grave
. be led, conducted
2986 yabal yaw-bal'
a primitive root; properly, to flow; causatively, to bring
(especially with pomp):--bring (forth), carry, lead (forth).
יָבַל (ya.val) — to conduct.
1) to bring, lead, carry, conduct, bear along
1a) (Hiphil)
1a1) to bear along, bring
1a2) to carry away, lead away
1a3) to lead, conduct
1b) (Hophal)
1b1) to be borne along
1b2) to be borne (to the grave)
1b3) to be brought, be led, be conducted
Aramaic equivalent: ye.val (יְבַל "to bring" H2987)
HVhi3ms/Sp1bs — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מָצוֹר (matsowr) refers to a siege or an enclosure used during a siege, such as a rampart or fortification. It can denote both the physical structures associated with besieging and the abstract concept of distress. The word is built from a root meaning to hem in, indicating confinement or defense.
מָצוֹר n.[m.] siege-enclosure, siege, entrenchment
base
H4692 מָצוֹר siege-enclosure, siege, entrenchment
4692 matsowr maw-tsore'
or matsuwr {maw-tsoor'}; from 6696; something hemming in,
i.e. (objectively) a mound (of besiegers), (abstractly) a
siege, (figuratively) distress; or (subjectively) a
fastness:--besieged, bulwark, defence, fenced, fortress,
siege, strong (hold), tower.
see HEBREW for 06696
מָצוֹר (ma.tsor) — siege.
1) siege-enclosure, siege, entrenchment, siege works
1a) siege
1b) enclosure, siege-works, rampart
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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
HPi — PronounHPi
נָחָה (nachah) is a Hebrew verb meaning to lead or guide. It can imply bringing someone or something to a destination, governing, or even transporting into exile. The entries indicate its use in both the Qal and Hiphil forms, suggesting a range of meanings related to leadership and guidance.
[נָחָה] vb. lead, guide
Qal lead, bring
Hiph. lead, guide
base
H5148 נָחָה lead, guide
5148 nachah naw-khaw'
a primitive root; to guide; by implication, to transport
(into exile, or as colonists):--bestow, bring, govern, guide,
lead (forth), put, straiten.
נָחָה (na.chah) — to lead.
1) to lead, guide
1a) (Qal) to lead, bring
1b) (Hiphil) to lead, guide
HVqp3ms/Sp1bs — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
אֱדוֹם (Edom) refers to both a person and a region. It is derived from the Hebrew word for 'red' and is associated with Esau, Jacob's brother. The term encompasses the Edomites, descendants of Esau, and the land of Edom, located southeast of Palestine. It is first mentioned in Genesis 25:25.
אֱדוֹם († אֱדֹם Ez 25:11) n.pr.m.
Edom
coll. Edomites, Idumeans as descend. of Esau
land of Edom, Idumaea
base
H123 אֱדוֹם . Edom
. coll. Edomites, Idumeans as descend. of Esau
. land of Edom, Idumaea
123 'Edom ed-ome'
or (fully) oEdowm {ed-ome'}; from 122; red (see Gen. 25:25);
Edom, the elder twin-brother of Jacob; hence the region
(Idumaea) occupied by him:--Edom, Edomites, Idumea.
see HEBREW for 0122
אֱדוֹם (e.dom) — Edom.
Edom = "red"
land of Edom, Idumea-land south and south east of Palestine
אֱדוֹם (e.dom) — Edom.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Another name of e.sav (עֵשָׂו "Esau" H6215G)
§ Edom = "red"
1) Edom
2) Edomite, Idumean-descendants of Esau
3) land of Edom, Idumea-land south and south east of Palestine
HNpm — Noun proper masculineHNpm
Edom
(1.) The name of Esau (q.v.), Gen. 25:30, “Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., ‘the red pottage, the red pottage’] ...Therefore was his name called Edom”, i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). “The field of Edom” (Gen. 32:3), “the land of Edom” (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or “the mountain of Seir,” the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (
Red, a name of Esau, Isaac’s eldest son, appropriate on account of his natural complexion, but given, it would seem, from the current name of food for which he sold his birthright-"that same red," Ge 25:25,30. See ESAU and IDUMEA.
red, earthy; of blood
→ (Signifies red)
1. A name of Esau, possibly on account of his being covered with red hair Ge 25:25,30; 36:1,8,19
2. A name of the land occupied by the descendants of Esau
It extended from the Elanitic Gulf to the Red Sea, and was also called IDUMEA Ge 32:3; 36:16,17,21; Jer 40:11
Noted for its wise men Ob 1:8
Sins of Ob 1:10-14
Prophecies concerning Jer 25:21-23; 27:1-11; Da 11:41
See EDOMITES
FIGURATIVE of the foes of Zion Isa 63:1