Psalms 79:7 — Word Study
WLCכִּ֭י אָכַ֣ל אֶֽת־ יַעֲקֹ֑ב וְֽאֶת־ נָוֵ֥הוּ הֵשַֽׁמּוּ׃
BSAforkîy [because of their actions] they have devouredʼâkal■ [eaten up, consumed] JacobYaʻăqôb [the descendants of Jacob, Israel] and devastatedshâmêm■ [laid waste, made desolate] his homelandnâveh [dwelling place, pasture]
| Greek | English | Parsing |
|---|---|---|
| כִּ֭י | for | Particle |
| אָכַ֣ל | it has consumed | Verb, Qal, perfect third person masculine singular |
| אֶֽת־ | the object marker | Particle |
| יַעֲקֹ֑ב | Jacob | Noun proper masculine |
| וְֽאֶת־ | and the object marker | Conjunction, particle |
| נָוֵ֥הוּ | habitation its | Noun common masculine singular construct, suffix |
| הֵשַֽׁמּוּ׃ | they have devastated | Verb, Hiphil, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | for they have devoured Jacob and devastated his homeland. |
| KJV | For they have devoured Jacob, and laid waste his dwelling place. |
| ASV | For they have devoured Jacob, And laid waste his habitation. |
| YLT | For [one] hath devoured Jacob, And his habitation they have made desolate. |
| WEB | for they have devoured Jacob, and destroyed his homeland. |
| BBE | For they have taken Jacob for their meat, and made waste his house. |
Where they part company is in their rendering of the key verbs: אָכַל and הֵשַֽׁמּוּ — see How Translations Differ.
The structure shows a clear relationship between the actions of devouring and devastating, emphasizing the consequences of the former.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָכַל
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 79:7
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 the Destruction of Jacobgenerated
Psalm 79:7 expresses a deep sorrow over the devastation of Jacob, representing the people of Israel, by foreign nations. The psalmist calls upon God to recognize the destruction of His chosen people and their homeland, pleading for restoration and mercy. This lamentation is part of a larger context where the psalmist seeks divine intervention against those who have harmed Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 80:13 | The boar from the forest ravages it, and the creatures of the field feed upon it. |
| 2 | Isaiah 9:12 | Aram from the east and Philistia from the west have devoured Israel with open mouths. Despite all this, His anger is not turned away; His hand is still upraised. |
| 3 | Jeremiah 50:7 | All who found them devoured them, and their enemies said, ‘We are not guilty, for they have sinned against the LORD, their true pasture, the LORD, the hope of their fathers.’ |
| 4 | Jeremiah 51:34–35 | “Nebuchadnezzar king of Babylon has devoured me; he has crushed me. He has set me aside like an empty vessel; he has swallowed me like a monster; he filled his belly with my delicacies and vomited me out. |
| 5 | Zechariah 1:15 | but I am fiercely angry with the nations that are at ease. For I was a little angry, but they have added to the calamity. ’ |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אָכַל, 'a.Khalgenerated
The verb אָכַל ('akal) means 'to eat' or 'to consume'. It signifies the act of devouring, which can be literal or metaphorical, indicating destruction or oppression. The parsing as a perfect tense verb indicates a completed action, suggesting that the consuming has already taken place, leading to the devastation described.
This word is often used in contexts of nourishment, but here it conveys the idea of total consumption, highlighting the severity of the destruction faced by Jacob. The psalmist employs this term to emphasize the complete and utter devastation inflicted upon Israel.
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 finite verbs אָכַל ('akal) and הֵשַֽׁמּוּ (he.Shammu) govern the actions in the verse. The structure presents a cause-and-effect relationship: the devouring leads to the devastation.
The sentence flows from the cause ('for they have devoured Jacob') to the effect ('and devastated his homeland'), which emphasizes the connection between the actions of the nations and the resulting desolation.
Septuagint Backgroundgenerated
In the Septuagint, אָכַל is rendered as κατέφαγον, which carries a similar meaning of consuming or devouring. This choice reinforces the destructive nature of the actions taken against Jacob.
The verb הֵשַֽׁמּוּ is translated as ἠρήμωσαν, meaning 'they made desolate'. This indicates a strong interpretation of the devastation, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Psalm 79:7 states that the nations have devoured Jacob, symbolizing the people of Israel, and have laid waste to their homeland. This verse reflects a cry for help and justice from God against those who have caused such destruction.
Frequently Asked Questionsgenerated
It means that the nations have completely consumed and destroyed the people of Israel, leading to their suffering and loss.
Jacob represents the descendants of Israel, highlighting the targeted devastation of God's chosen people.
The homeland's devastation signifies a loss of identity, culture, and safety for the people of Israel, making the plea for restoration urgent.
This verse encapsulates the theme of lamentation and the call for divine intervention in the face of oppression and destruction suffered by Israel.
Reflection Questionsgenerated
- In what ways do I see the effects of destruction in my own community?
- How can I respond to the suffering of others, as the psalmist does in this verse?
- What actions can I take to support those who feel devastated or oppressed?
- How does understanding the history of Jacob deepen my appreciation for this lament?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, discussing the implications of Jacob's devastation and the significance of his homeland.
Lastly, there follows, "For they have eaten up Jacob, and his place they have made desolate" [Psalms 79:7]....How we should view "the place" of Jacob, must be understood.Early Church Fathers on Psalms 79 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 79:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they have devoured Jacob,.... The posterity of Jacob, the people of the Jews, typical of the church of God, made havoc of by the Romish antichrist: and laid waste his dwelling place; both
Read John Gill on Psalms 79 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor they have devoured Jacob, and laid waste his dwelling place. For they have devoured Jacob, and laid waste. In the Hebrew "devoured" is singular; whereas "laid waste" is plural.
Read Robert Jamieson on Psalms 79 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJacob; the posterity of Jacob, whom thou didst love, and with whom and his seed thou madest a sure and everlasting covenant; whereby thou didst engage thyself to be an enemy to their enemies, . Besides, thou hatest cruelty, especially when the wicked devour those who are more righteous than themselves, .
Read Matthew Poole on Psalms 79 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 79:7 For they have devoured Jacob, and laid waste his dwelling place.Ver. 7. For they have devoured Jacob] As wolves and other ravenous creatures do the simple sheep. His dwellingplace] Or, his cottage, his sheepcote.
Read John Trapp on Psalms 79 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Dwelling place.—Literally, pasture, as in Jeremiah 23:3; Jeremiah 49:20; Jeremiah 1:19. The figure is a favourite one in the Asaphic group of psalms. Former iniquities.—Better, iniquities of former ones, i.e., of ancestors. (Comp. Leviticus 26:45, “covenant of their ancestors,” and for the thought Exodus 20:5; Leviticus 26:39.) Prevent.—Better, come to meet. Daniel 9:16 seems to combine the language of this verse and Psalms 79:4.
Read Charles John Ellicott on Psalms 79 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Laid waste his dwelling-place.] The Chaldee understands this of the temple. This, by way of eminence, was Jacob's place. I have already remarked that these two verses are almost similar to Jeremiah 10:25, which has led many to believe that Jeremiah was the author of this Psalm.
Read AdamClarke on Psalms 79 →CambridgeThe Cambridge Bible for Schools and Colleges7. his dwelling place] R.V. his habitation, marg. pasture: a different word however from pasture in Psalms 79:13. Psalms 79:6-7 recur in Jeremiah 10:25. At first sight it would appear that the prophecy must be earlier than the Fall of Jerusalem, and that the Psalmist must be quoting from the prophet. But ch. 10 in its present form can hardly be from the pen of Jeremiah himself: Jeremiah 10:1-10 at any rate can hardly be his: and Jeremiah 10:23-25 appear to be a composite passage. The insertion of ‘yea, they have devoured him and consumed him’ after ‘Jacob,’ looks like the transformation of poetry into prose, and it is possible that the Psalm is the original.
Read Cambridge on Psalms 79 →Albert Barnes1798–1870Barnes' Notes on the BibleFor they have devoured Jacob - literally, “They have eaten.” That is, they have eaten up what the land produced. And laid waste his dwelling-place - His home; his habitation; the residence of Jacob, or of the people of Israel.
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
for they have devoured Jacob and devastated his homeland.
for they have devoured Jacob, and destroyed his homeland.
for they have devoured Jacob and devastated his homeland.
For they have devoured Jacob and destroyed his home.
Tyndale line
For they have devoured Jacob, and laid waste his dwelling place.
For they have devoured Jacob, And laid waste his habitation.
For they have devoured Jacob, and laid waste his habitation.
For they have devoured Jacob, and laid waste his dwelling-place.
For they haue deuoured Iaakob and made his dwelling place desolate.
Strictly literal
For they have devoured Jacob, and laid waste his habitation.
For [one] hath devoured Jacob, And his habitation they have made desolate.
For [one] has devoured Jacob, || And they have made his habitation desolate.
For they have devoured Jacob, and laid waste his dwelling-place.
For they have devoured Jacob and destroyed his villages.
From the Latin
Thou hast made us to be a contradiction to our neighbours: and our enemies have scoffed at us.
Simplified
For they have destroyed the descendants of Jacob, and turned our country into a wasteland.
For they have taken Jacob for their meat, and made waste his house.
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 states, "for they have devoured Jacob and devastated his homeland," which is reflected in the Septuagint where six of the seven words match, although the word order and articles differ due to the nature of the Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, thus confirming the agreement with the Masoretic Text in this instance.
כִּ֭י אָכַ֣ל אֶֽת־ יַעֲקֹ֑ב וְֽאֶת־ נָוֵ֥הוּ הֵשַֽׁמּוּ׃
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 79:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
נָוֶה (naveh) refers to a place of dwelling, often associated with shepherds and flocks, such as a pasture or meadow. It can denote a home or habitation, including divine spaces like temples. The term conveys a sense of comfort and beauty, suggesting a pleasant living environment. There is some overlap in the definitions provided, but all entries emphasize its pastoral and residential qualities.
נָוֶה n.m. abode of shepherd, or flocks, poet. habitation
abode, of sheep
abode of shepherds
= meadow
habitation, usu. of country, or of domains in the country (chiefly poet.)
base
[נָוֶה] adj. dwelling, abiding
base
H5116a נָוֶה abode of shepherd, or flocks, poet. habitation . . abode, of sheep
. abode of shepherds
. = meadow
. habitation, usu. of country, or of domains in the country (chiefly poet.)
H5116b נָוֶה dwelling, abiding
5116 naveh naw-veh'
or (feminine) navah {naw-vaw'}; from 5115; (adjectively) at
home; hence (by implication of satisfaction) lovely; also
(noun) a home, of God (temple), men (residence), flocks
(pasture), or wild animals (den):--comely, dwelling (place),
fold, habitation, pleasant place, sheepcote, stable, tarried.
see HEBREW for 05115
נָוֶה (na.veh) — pasture.
1) abode, habitation, abode of shepherds or flocks, pasture
1a) abode (of sheep)
1b) abode (of shepherds)
1c) meadow
1d) habitation
נָוֶה (na.veh) — dwelling.
adj
dwelling, abiding
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp