Ecclesiastes 12:3 — Word Study
WLCבַּיּ֗וֹם שֶׁיָּזֻ֙עוּ֙ שֹׁמְרֵ֣י הַבַּ֔יִת וְהִֽתְעַוְּת֖וּ אַנְשֵׁ֣י הֶחָ֑יִל וּבָטְל֤וּ הַטֹּֽחֲנוֹת֙ כִּ֣י מִעֵ֔טוּ וְחָשְׁכ֥וּ הָרֹא֖וֹת בָּאֲרֻבּֽוֹת׃
BSAon the dayyôwm [of reckoning, before all time] the keepersshâmar [guards, protectors] of the housebayith [dwelling place, temple] tremblezûwaʻ▸ [shake with fear, are terrified] and the strongchayil stoopʻâvath [bow themselves, are bent over] when those grindingṭâchan [crushing, pulverizing] ceasebâṭêl△ [stop, come to an end] becausekîy they are fewmâʻaṭ■ [diminished, reduced in number] and those watchingrâʼâh [looking, gazing] through windowsʼărubbâh [lattices, openings] see dimlychâshak [are darkened, have poor vision]
| Greek | English | Parsing |
|---|---|---|
| בַּיּ֗וֹם | in the day | Preposition, noun common masculine singular absolute |
| שֶׁיָּזֻ֙עוּ֙ | when they will tremble | Particle, verb qal imperfect third person masculine plural |
| שֹׁמְרֵ֣י | [the] keepers of | Verb, Qal, participle (active) masculine plural common |
| הַבַּ֔יִת | the house | Particle, noun common masculine singular absolute |
| וְהִֽתְעַוְּת֖וּ | and they will bend themselves | Verb, Hithpael, sequential perfect third person common plural |
| אַנְשֵׁ֣י | [the] people of | Noun common, masculine plural construct |
| הֶחָ֑יִל | strength | Particle, noun common masculine singular absolute |
| וּבָטְל֤וּ | and they will cease | Verb, Qal, sequential perfect third person common plural |
| הַטֹּֽחֲנוֹת֙ | the [female] grinders | Particle, noun common feminine plural absolute |
| כִּ֣י | for | Particle |
| מִעֵ֔טוּ | they have become few | Verb, Piel, perfect third person common plural |
| וְחָשְׁכ֥וּ | and they will grow dim | Verb, Qal, sequential perfect third person common plural |
| הָרֹא֖וֹת | the [women who] look | Particle, verb qal participle (active) feminine plural |
| בָּאֲרֻבּֽוֹת׃ | in the windows | Preposition, noun common feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | on the day the keepers of the house tremble and the strong men stoop, when those grinding cease because they are few and those watching through windows see dimly, |
| KJV | In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, |
| ASV | in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows shall be darkened, |
| YLT | In the day that keepers of the house tremble, And men of strength have bowed themselves, And grinders have ceased, because they have become few. And those looking out at the windows have become dim, |
| WEB | in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those who look out of the windows are darkened, |
| BBE | In the day when the keepers of the house are shaking for fear, and the strong men are bent down, and the women who were crushing the grain are at rest because their number is small, and those looking out of the windows are unable to see; |
Where they part company is in the rendering of וּבָטְל֤וּ — see How Translations Differ.
The sentence features a main clause with two subordinate clauses that elaborate on the circumstances of decline and fear.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַר
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Ecclesiastes 12:3
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 — Reflections on Life and Aginggenerated
Ecclesiastes 12:3 is part of a passage that poetically describes the decline of life and the inevitability of aging. The author uses vivid imagery to convey the frailty of human existence, illustrating how the strong and the vigilant will eventually succumb to weakness. This passage serves as a reminder of the transient nature of life and the approaching end that all must face.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 21:15–17 | Once again the Philistines waged war against Israel, and David and his servants went down and fought against the Philistines; but David became exhausted. |
| 2 | Psalm 90:9–10 | For all our days decline in Your fury; we finish our years with a sigh. |
| 3 | Psalm 102:23 | He has broken my strength on the way; He has cut short my days. |
| 4 | Zechariah 8:4 | This is what the LORD of Hosts says: “Old men and old women will again sit along the streets of Jerusalem, each with a staff in hand because of great age. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שֶׁיָּזֻ֙עוּ֙, shei.ya.Zu.'ugenerated
The verb זוּעַ (zu'a) means to tremble or shake, often in response to fear. In this context, it describes the emotional and physical reaction of the keepers of the house as they face the reality of aging and decline.
The parsing indicates a third person masculine plural imperfect form, suggesting a future action that will affect a group, emphasizing the collective experience of fear among those who once stood strong.
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 verb יָּזֻ֨עוּ֙, they will tremble, governs the main clause, with several phrases describing the subjects and their actions. The structure emphasizes the collective experience of fear and decline, illustrating how various roles in society are affected by aging.
The Hebrew word order places the subjects first, drawing attention to the keepers of the house and the strong men before describing their actions, highlighting the gravity of their situation.
Septuagint Backgroundgenerated
The Septuagint translates שֶׁיָּזֻ֙עוּ֙ as σείσονται, which means 'they will shake' or 'they will tremble.' This choice conveys a similar sense of fear and emotional response, aligning with the original Hebrew meaning.
The use of σείσονται indicates a continuity in the theme of trembling in the face of impending decline, reflecting the universal human experience of fear.
In plain words — the whole versegenerated
Ecclesiastes 12:3 describes a time when those who once had strength become weak and fearful, illustrating the decline that comes with age. The keepers of the house tremble, and the strong men stoop, as life’s vitality diminishes and the end approaches.
Frequently Asked Questionsgenerated
This phrase symbolizes the fear and frailty that come with aging, indicating that those who once protected and upheld stability are now vulnerable.
The strong men stooping represents the inevitable decline of physical strength and vitality as one ages, reflecting the universal experience of growing old.
The grinding ceasing signifies the end of productivity and vitality, as fewer people are able to perform tasks that were once routine, highlighting the effects of aging.
Seeing dimly suggests a loss of clarity and understanding, symbolizing how aging affects perception and insight.
Reflection Questionsgenerated
- How can I prepare for the inevitable changes that come with aging?
- What steps can I take to appreciate the vitality of life while I have it?
- In what ways can I support those who are experiencing decline in their strength or health?
- How does this passage encourage me to reflect on my own life and priorities?
The early church on this verse — how the Fathers read it
Jerome interprets this verse to illustrate the vulnerability of the keepers of the house, suggesting they may represent celestial bodies like the sun and moon.
" In the day when the keepers of the house shall tremble, and the strong men shall bow themselves; "The keepers of the house can be interpreted as either the sun and the moon, and the remaining choir of stars,Early Church Fathers on Ecclesiastes 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 12:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the day when the keepers of the house shall tremble,.... By the "house" is meant the human body; which is a house of clay, the earthly house of our tabernacle, in which the soul dwells, Job 4:19 2 Corinthians 5:1.
Read John Gill on Ecclesiastes 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,
Read Robert Jamieson on Ecclesiastes 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe keepers of the house, i.e. of the body, which is oft and fitly compared to a house, as ; whose keepers here are either, 1. The ribs and bones into which they are fastened, which are the guardians of the inward and vital parts, which also are much weakened and shaken by old age. Or rather, 2. The hands and arms, which are man’ s best instruments to defend his body from the assaults of men or beasts, and which in a special manner are subject to this trembling, by paralytical or other like distempers, that are most incident to old men. The strong men; either the back, or the thighs and legs, in which the main strength of the body doth consist, which in old men are very feeble, and unable…
Read Matthew Poole on Ecclesiastes 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 12:3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,Ver. 3. In the day when the keepers of the house, &c., ] i.e., The hands and arms, wherewith we defend the head and whole body - called a house also by St Paul - from harm and danger, and maintain our lives; which are therefore called the "lives of our hands," because upheld with the labour of our hands. These are fitly called keepers or guardians for their usefulness, and for their faithfulness too. Numa Pompilius consecrated the hands to faith; his successor, Tallus Hostilius…
Read John Trapp on Ecclesiastes 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) In this verse we have a description of an afflicted and affrighted house: the servants below (keepers of the house; comp. 2 Samuel 20:3) in consternation [the word for “tremble” occurs twice more in Biblical Hebrew (Esther 5:9; Habakkuk 2:7), but is common in Aramæan]; the masters (men of might, translated “able men “Exodus 18:21; Exodus 18:25; comp. “mighty in power,” Job 21:7) in equal distress; so also the grinding maids below, discontinuing their work (Exodus 11:5; Isaiah 47:1-2); the ladies, who look out at the lattices (Judges 5:8; 2 Samuel 5:16; Proverbs 7:6; 2 Kings 9:30), forced to withdraw. (For the four classes, comp. Isaiah 24:2; Psalms 132:2.) Expositors have generally…
Read Charles John Ellicott on Ecclesiastes 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. In the day when the keepers of the house] The BODY of man is here compared to a HOUSE: - mark the metaphors and their propriety. 1. The keepers shall tremble - the hands become paralytic, as is constantly the case, less or more, in old age. 2. The strong men shall bow] The legs become feeble, and unable to support the weight of the body. 3. The grinders cease because they are few] The teeth decayed and mostly lost; the few that remain being incapable of properly masticating hard substances or animal food. And so they cease; for soft or pulpy substances, which are requisite then, require little or no mastication; and these aliments become their ordinary food. 4. Those that look out…
Read AdamClarke on Ecclesiastes 12 →CambridgeThe Cambridge Bible for Schools and Colleges3. in the day when the keepers of the house shall tremble] Here, as before, there is a vivid picture which is also an allegory. The words represent (1) the effect of terror, such as that produced by tempest, or by earthquake, in the population of the city; and (2) the fact which corresponds to these in the breaking up of life. As in the previous verse the phenomena of the firmament answered to those of the higher region of man’s nature, so these represent the changes that pass over the parts of his bodily structure. Here accordingly the mode of interpretation which was rejected before becomes admissible. The error of the allegorizers was that they had not the discernment to see that the…
Read Cambridge on Ecclesiastes 12 →Albert Barnes1798–1870Barnes' Notes on the BibleThe body in old age and death is here described under the figure of a decaying house with its inmates and furniture.
Read Albert Barnes on Ecclesiastes 12 →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
on the day the keepers of the house tremble and the strong men stoop, when those grinding cease because they are few and those watching through windows see dimly,
in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those who look out of the windows are darkened,
on the day the keepers of the house tremble and the strong men stoop, when those grinding cease because they are few and those watching through windows see dimly,
when those who keep watch over the house begin to tremble, and the virile men begin to stoop over, and the grinders begin to cease because they grow few, and those who look through the windows grow dim,
Tyndale line
In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,
in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows shall be darkened,
in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,
In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows shall be darkened,
When the keepers of ye house shall tremble, and the strong men shall bow them selues, and the grinders shall cease, because they are few, and they waxe darke that looke out by ye windowes:
Strictly literal
in the day when the keepers of the house tremble, and the strong men bow themselves, and the grinders cease because they are few, and those that look out of the windows are darkened,
In the day that keepers of the house tremble, And men of strength have bowed themselves, And grinders have ceased, because they have become few. And those looking out at the windows have become dim,
In the day that keepers of the house tremble, || And men of strength have bowed themselves, || And grinders have ceased, because they have become few. And those looking out at the windows have become dim,
On the day when the watchmen of the house will tremble and the men of might will bend themselves, and the grinders stand idle, because they are become few, and those be darkened that look through the windows;
That will be the time when the palace guards will tremble, and strong men are bent over, and the women who grind cease because they are few, and those who look out of windows no longer see clearly.
From the Latin
When the keepers of the house shall tremble, and the strong men shall stagger, and the grinders shall be idle in a small number, and they that look through the holes shall be darkened:
Simplified
Before the guards of the house tremble and the strong men are bent over, the grinders stop working because there are only a few left, and the ones looking through the windows only see dimly,
In the day when the keepers of the house are shaking for fear, and the strong men are bent down, and the women who were crushing the grain are at rest because their number is small, and those looking out of the windows are unable to see;
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 largely agree in their wording, with 13 of the 14 words matched. This consistency suggests a shared understanding of the imagery and themes present in this verse.
בַּיּ֗וֹם שֶׁיָּזֻ֙עוּ֙ שֹׁמְרֵ֣י הַבַּ֔יִת וְהִֽתְעַוְּת֖וּ אַנְשֵׁ֣י הֶחָ֑יִל וּבָטְל֤וּ הַטֹּֽחֲנוֹת֙ כִּ֣י מִעֵ֔טוּ וְחָשְׁכ֥וּ הָרֹא֖וֹת בָּאֲרֻבּֽוֹת׃
13 of the 14 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 Ecclesiastes 12:3
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
זוּעַ (zu'a) is a Hebrew verb meaning to tremble or quake. It conveys a sense of agitation or fear, with forms indicating both a simple act of trembling and a more intense shaking. The word appears in various contexts, including the causative form, which suggests causing someone or something to tremble violently.
זוּעַ vb. tremble, quake
Qal tremble, quake
Pilp. causat. and intens. they that shall violently shake thee
base
H2111 זוּעַ
2111 zuwa` zoo'-ah
a primitive root; properly, to shake off, i.e. (figuratively)
to agitate (as with fear):--move, tremble, vex.
זוּעַ (zu.a) — to tremble.
1) to tremble, quiver, quake, be in terror
1a) (Qal) to tremble, quake
1b) (Pilpel)
1b1) to shake violently
1b2) to cause to tremble
Aramaic equivalent: zu.a (זוּעַ "to tremble" H2112)
Rel | V-Qal-Imperf-3mp — Particle · verb qal imperfect third person masculine pluralHTr/Vqi3mp
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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 בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
The Hebrew word עָוַת (*avath*) is a primitive root meaning to wrest or make crooked. It covers actions like perverting, falsifying, and subverting, often in contexts related to justice or morality. The entries indicate various forms, including making something crooked or bending oneself.
[עָוַת] vb. be bent, crooked
Pi.
make crooked = falsify scales; pervert justice
bend, make crooked
Pu. what is bent
Hithp. and the strong men bend themselves.
base
H5791 עָוַת
5791 `avath aw-vath'
a primitive root; to wrest:--bow self, (make) crooked.,
falsifying, overthrow, deal perversely, pervert, subvert, turn
upside down.
עָוַת (a.vat) — to pervert.
1) to be bent, be crooked, bend, make crooked, pervert
1a)(Piel)
1a1) to make crooked, falsify, pervert, subvert
1a2) to bend, make crooked
1b) (Pual) thing bent (participle)
1c) (Hithpael) to bend oneself
Conj | V-Hithpael-3cp — Verb · Hithpael · sequential perfect third person common pluralHc/Vtq3cp
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
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 חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
→ A title given to Jehovah 1Sa 15:29
בָּטַל (batel) is a primitive root meaning to cease or desist from labor. The entries consistently emphasize its meaning of stopping or ceasing, and it has an Aramaic equivalent, בְּטֵל (be.tel), which also means to cease.
[בָּטַל] vb. cease
base
H988 בָּטַל
988 batel baw-tale'
a primitive root; to desist from labor:--cease.
בָּטַל (ba.tel) — to cease.
1) to cease
1a) (Qal) to cease
Aramaic equivalent: be.tel (בְּטֵל "to cease" H0989)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
טָחַן (tachan) is a Hebrew verb meaning 'to grind' or 'to crush.' It is noted as a primitive root, and one entry suggests a secondary meaning related to being a concubine, linked to the act of grinding meal. The word appears in the Qal stem, indicating its basic action.
[טָחַן] vb. grind
base
H2912 [טָחַן] grind
2912 tachan taw-khan'
a primitive root; to grind meal; hence, to be a concubine
(that being their employment):--grind(-er).
טָחַן (ta.chan) — to grind.
(Qal) to grind, crush
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
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…
The Hebrew word מָעַט (ma`at) means to diminish or become small. It can refer to being few in number or making something smaller or fewer. The entries indicate its use in various forms, including Qal, Piel, and Hiphil, covering both intransitive and causative meanings.
[מָעַט] vb. be or become small, diminished, few
Qal be too small for a lamb
Pi. become few
Hiph. make small or few, diminish
base
H4591 מָעַט be or become small, diminished, few .be too small for a lamb
. become few
. make small or few, diminish
4591 ma`at maw-at'
a primitive root; properly, to pare off, i.e. lessen;
intransitively, to be (or causatively, to make) small or few
(or figuratively, ineffective):--suffer to decrease,
diminish, (be, X borrow a, give, make) few (in number, -ness),
gather least (little), be (seem) little, (X give the) less, be
minished, bring to nothing.
מָעַט (ma.at) — to diminish.
1) to be or become small, be few, be diminished
1a) (Qal)
1a1) to diminish
1a2) to be too small
1b) (Piel) to become few
1c) (Hiphil)
1c1) to make small, make few, diminish
1c2) to give less
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
חָשַׁךְ (chashak) is a primitive root meaning to be or become dark. It encompasses various nuances such as growing dim, hiding, or obscuring, and can be used transitively to indicate causing darkness. The entries suggest a range of meanings from physical darkness to metaphorical obscurity.
חָשַׁךְ be, grow dark
base
H2821 חָשַׁךְ be, grow dark
2821 chashak khaw-shak'
a primitive root; to be dark (as withholding light);
transitively, to darken:--be black, be (make) dark, darken,
cause darkness, be dim, hide.
חָשַׁךְ (cha.shakh) — to darken.
1) to be or become dark, grow dim, be darkened, be black, be hidden
1a) (Qal)
1a1) to be or grow dark
1a2) to have a dark colour
1a3) to grow dim
1b) (Hiphil)
1b1) to make dark, cause to be dark
1b2) to hide, conceal
1b3) to obscure, confuse (fig.)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Art | V-Qal — Particle · verb qal participle (active) feminine pluralHTd/Vqrfpa
look:
(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek
(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;
אֲרֻבָּה (arubbah) refers to a lattice or window, with implications for structures like chimneys and sluices that have openings. It is derived from a passive participle form of another root, suggesting a sense of something that is open or allows passage. The term is used in contexts related to ventilation or light.
אֲרֻבָּה n.f. lattice, window, sluice
base
H699 אֲרֻבָּה lattice, window, sluice
699 'arubbah ar-oob-baw'
feminine participle passive of 693 (as if for lurking); a
lattice; (by implication) a window, dove-cot (because of the
pigeon-holes), chimney (with its apertures for smoke), sluice
(with openings for water):--chimney, window.
see HEBREW for 0693
אֲרֻבָּה (a.rub.bah) — window.
1) lattice, window, sluice
2) (CLBL) chimney (lattice opening where smoke escapes)
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa