Psalms 79:3 — Word Study
WLCשָׁפְכ֬וּ דָמָ֨ם׀ כַּמַּ֗יִם סְֽבִ֘יב֤וֹת יְֽרוּשָׁלִָ֗ם וְאֵ֣ין קוֹבֵֽר׃
BSAThey have poured outshâphak■ [shed, spilled] their blooddâm [the liquid of life] like watermayim [a spring or watercourse] all aroundçâbîyb [encompassing, surrounding] JerusalemYᵉrûwshâlaim [the city of peace, the capital of Israel] and [there is] no oneʼayin [none, nothing] to bury [the dead]qâbar [inter, lay to rest, the lifeless, the deceased]
| Greek | English | Parsing |
|---|---|---|
| שָׁפְכ֬וּ | they have poured out | Verb, Qal, perfect third person common plural |
| דָמָ֨ם׀ | blood their | Noun common masculine singular construct, suffix |
| כַּמַּ֗יִם | like water | Preposition, noun common masculine plural absolute |
| סְֽבִ֘יב֤וֹת | round about | Noun common, both plural construct |
| יְֽרוּשָׁלִָ֗ם | Jerusalem | Noun proper |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| קוֹבֵֽר׃ | [was one who] buried [them] | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They have poured out their blood like water all around Jerusalem, and there is no one to bury the dead. |
| KJV | Their blood have they shed like water round about Jerusalem; and there was none to bury them. |
| ASV | Their blood have they shed like water round about Jerusalem; And there was none to bury them. |
| YLT | They have shed their blood As water round about Jerusalem, And there is none burying. |
| WEB | They have shed their blood like water around Jerusalem. There was no one to bury them. |
| BBE | Their blood has been flowing like water round about Jerusalem; there was no one to put them in their last resting-place. |
Where they part company is in the phrase regarding burial — see How Translations Differ.
The main clause is followed by a prepositional phrase and a conjunctive clause, creating a clear structure that emphasizes the action and its consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקָבַר
verbשָׁפַךְ
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 79:3
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 — A Lament for Jerusalemgenerated
Psalm 79:3 expresses a deep sorrow over the violence inflicted upon the people of Jerusalem, where blood has been shed abundantly. This verse highlights the dire situation where the dead are left unburied, illustrating the devastation and chaos that has overtaken the city. The psalmist calls upon God to respond to this tragedy, reflecting a communal cry for help amidst suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 79:10 | Why should the nations ask, “Where is their God?” Before our eyes, make known among the nations Your vengeance for the bloodshed of Your servants. |
| 2 | Matthew 23:35 | And so upon you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berechiah, whom you murdered between the temple and the altar. |
| 3 | Romans 8:36 | As it is written: “For Your sake we face death all day long; we are considered as sheep to be slaughtered.” |
| 4 | Revelation 16:6 | For they have spilled the blood of saints and prophets, and You have given them blood to drink, as they deserve.” |
| 5 | Revelation 17:6 | I could see that the woman was drunk with the blood of the saints and witnesses for Jesus. And I was utterly amazed at the sight of her. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שָׁפְכ֬וּ, sha.fe.Khugenerated
The verb שָׁפַךְ (shaphak) means 'to pour out' or 'to spill,' often used in the context of shedding blood. In this verse, it conveys the idea of blood being poured out excessively, emphasizing the violence that has occurred.
The perfect tense indicates a completed action, suggesting that the blood has already been shed, and the consequences of this act are immediate and dire. The word evokes strong imagery of life being lost, highlighting the severity of the situation in Jerusalem.
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 verse is structured around the finite verb שָׁפְכ֬וּ, they have poured out, which governs the action of shedding blood. Following this, a series of phrases describe the circumstances: a simile comparing blood to water, a prepositional phrase indicating location, and a clause stating the absence of those to bury the dead.
The arrangement of the Hebrew words places emphasis on the act of pouring out blood, with the surrounding context of Jerusalem underscoring the gravity of the situation. The structure conveys a sense of urgency and despair.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb שָׁפַךְ is rendered as ἐχέξεαν (echexean), which also means 'to pour out.' This choice maintains the imagery of bloodshed, reinforcing the gravity of the lament.
The Greek word αἷμα (haima) for blood emphasizes the life force being lost, similar to the Hebrew context, but the translation may carry additional connotations of sacrifice.
In plain words — the whole versegenerated
Psalm 79:3 speaks of the blood that has been shed around Jerusalem, illustrating the violence faced by the people. It notes that there is no one to bury the dead, emphasizing the tragedy of lives lost and the lack of care for the deceased.
Frequently Asked Questionsgenerated
This phrase indicates the abundance and severity of the violence, likening the shedding of blood to a common liquid, suggesting that it was done without restraint.
The absence of those to bury the dead reflects the chaos and destruction in Jerusalem, where the community is unable to care for its deceased due to the overwhelming circumstances.
It reveals a dire state of violence and neglect, where the lives of the people have been lost, and the customary rites of burial are not being observed.
The lament calls upon God to witness the suffering and injustice faced by His people, highlighting the need for divine intervention and justice in the face of such tragedy.
Reflection Questionsgenerated
- What are some ways that I can respond to the suffering of others in my community?
- How does understanding the gravity of violence help me to appreciate the value of life?
- In what ways can I advocate for those who are marginalized or neglected in society?
- How can I find hope in the midst of despair, as reflected in this lament?
The early church on this verse — how the Fathers read it
Early church fathers referenced this lament to discuss the themes of suffering and divine justice. Quotations are provided from Augustine of Hippo, who reflects on the significance of the bloodshed described in this verse.
"They have poured forth their blood like water," that is, abundantly and wantonly, "in the circuit of Jerusalem" [Psalms 79:3].Early Church Fathers on Psalms 79 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 79:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTheir blood have they shed like water round about Jerusalem,.... Without any concern of mind, or remorse of conscience; without any fear of God or man; as if it had been so much water only; and this
Read John Gill on Psalms 79 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. No JFB commentary on these verses.
Read Robert Jamieson on Psalms 79 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLike water; plentifully and contemptuously, valuing it no more than common water. None to bury them, because their friends, who should have done it, were either slain or fled, or were not permitted, or durst not undertake, to perform that office to them.
Read Matthew Poole on Psalms 79 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 79:3 Their blood have they shed like water round about Jerusalem; and [there was] none to bury [them].Ver. 3. Their blood have they shed like water] Contemptim vel abiecte. They made no more reckoning of it than of ditch water; and were ready to say, as Hannibal did when he saw a ditch full of men’ s blood, O formosum spectaculum! O beautiful sight! And there was none to bury them] Either none to bury them at all, which the Jews accounted worse than death, Ecclesiastes 6:3, and the Romans extreme cruelty, Immanitatis est Scythicae non sepelire mortuos (Sen. ad Martiam); or none to bury them cum ritibus, with the accustomed rites and ceremonies, as Jacob was buried, Genesis 50:1-13…
Read John Trapp on Psalms 79 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Their blood.—In 1Ma 7:17, we read “The flesh of thy saints and their blood have they shed round about Jerusalem, and there was none to bury them,” introduced by “according to the word which he wrote.” This is evidently a free quotation from this psalm, and seems to imply a reference to a contemporary. None to bury.—For this aggravation of the evil comp. Jeremiah 14:16; Jeremiah 22:18-19.
Read Charles John Ellicott on Psalms 79 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. There was none to bury them.] The Chaldeans would not; and the Jews who were not slain were carried into captivity.
Read AdamClarke on Psalms 79 →CambridgeThe Cambridge Bible for Schools and Colleges3. like water] Freely, and as though it were of little worth. Contrast Psalms 116:15. none to bury them] Cp. Jeremiah 14:16. This passage is quoted freely in 1Ma 7:17 with reference to the murder of certain Assideans by the high priest Alcimus, “He took of them threescore men and slew them in one day, according to the words which one wrote, The flesh of thy saints and their blood did they shed round about Jerusalem, and they had none to bury them.” Clearly the meaning cannot be that the Psalm was written with reference to that event, for by that time (b.c. 162) the situation of affairs was wholly different from that described in the Psalm. Judas had won many victories, and the Temple had…
Read Cambridge on Psalms 79 →Albert Barnes1798–1870Barnes' Notes on the BibleTheir blood have they shed like water round about Jerusalem - They have poured it out in such quantities that it seems to flow like water - not an uncommon occurrence in war.
Read Albert Barnes on Psalms 79 →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
They have poured out their blood like water all around Jerusalem, and there is no one to bury the dead.
They have shed their blood like water around Jerusalem. There was no one to bury them.
They have poured out their blood like water all around Jerusalem, and there is no one to bury the dead.
They have made their blood flow like water all around Jerusalem, and there is no one to bury them.
Tyndale line
Their blood have they shed like water round about Jerusalem; and there was none to bury them.
Their blood have they shed like water round about Jerusalem; And there was none to bury them.
Their blood have they shed like water round about Jerusalem; and there was none to bury them.
Their blood have they shed like water around Jerusalem; and there was none to bury them .
Their blood haue they shead like waters rounde about Ierusalem, and there was none to burie them.
Strictly literal
Their blood have they shed like water round about Jerusalem, and there was none to bury [them].
They have shed their blood As water round about Jerusalem, And there is none burying.
They have shed their blood || As water around Jerusalem, || And there is none burying.
They have shed their blood like water all round about Jerusalem: and there is no one to bury them.
They have shed their blood like water around Jerusalem, and there was none to bury them.
From the Latin
Before Ephraim, Benjamin, and Manasses. Stir up thy might, and come to save us.
Simplified
They have poured out the blood of Jerusalem's people like water all through the city; no one remains to bury the dead.
Their blood has been flowing like water round about Jerusalem; there was no one to put them in their last resting-place.
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 matches the Septuagint closely, with six out of seven words aligning. The Septuagint's word order and articles differ, but the essential message remains consistent, highlighting the shared understanding of the lamentation.
שָׁפְכ֬וּ דָמָ֨ם׀ כַּמַּ֗יִם סְֽבִ֘יב֤וֹת יְֽרוּשָׁלִָ֗ם וְאֵ֣ין קוֹבֵֽר׃
6 of the 7 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 79:3
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.
שָׁפַךְ (shaphak) is a Hebrew verb meaning to pour out or spill. It encompasses a range of actions, including pouring liquids, shedding blood, and even expressing emotions like anger. The word can also imply figurative uses, such as expending life or resources. Various forms of the verb exist, indicating different nuances, such as being poured out or pouring oneself out.
שָׁפַךְ 113 vb. pour out, pour
Qal
lit.
fig.
Niph. be poured out
Pu. be poured out
Hithp. my soul pours itself out upon me
base
H8210 שָׁפַךְ pour out, pour
8210 shaphak shaw-fak'
a primitive root; to spill forth (blood, a libation, liquid
metal; or even a solid, i.e. to mound up); also (figuratively)
to expend (life, soul, complaint, money, etc.); intensively,
to sprawl out:--cast (up), gush out, pour (out), shed(-der,
out), slip.
שָׁפַךְ (sha.phakh) — to pour: pour.
: pour
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: kill.
: kill/shed(blood/life)
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: build siege mound.
: build_siege_mound
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
N-cp — Noun common · both plural constructHNcbpc
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
קָבַר (qabar) is a Hebrew verb meaning 'to bury.' It has several forms, including Qal (to bury), Niphal (to be buried), Piel (to bury in masses), and Pual (to be buried). The entries indicate its use in various contexts, including a reference to Genesis 25:10.
קָבַר 132 vb. bury
Qal 86 bury
Niph. 39 be buried
Pi. bury (in masses)
Pu. Gn 25:10.
base
H6912 קָבַר bury
6912 qabar kaw-bar'
a primitive root; to inter:--X in any wise, bury(-ier).
קָבַר (qa.var) — to bury.
1) to bury
1a) (Qal) to bury
1b) (Niphal) to be buried
1c) (Piel) to bury, bury (in masses)
1d) (Pual) to be buried
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa