Isaiah 14:15 — Word Study
WLCאַ֧ךְ אֶל־ שְׁא֛וֹל תּוּרָ֖ד אֶל־ יַרְכְּתֵי־ בֽוֹר׃
BSAButʼak you will be brought downyârad▸ [to the underworld, into the depths] toʼêl Sheolshᵉʼôwl [the grave, a place of no return] toʼêl the lowest depthsyᵉrêkâh [uttermost, inmost] of the Pitbôwr [a cistern, a prison, the abyss]
| Greek | English | Parsing |
|---|---|---|
| אַ֧ךְ | nevertheless | Adverb |
| אֶל־ | to | Preposition |
| שְׁא֛וֹל | Sheol | Noun common, both singular absolute |
| תּוּרָ֖ד | you have been brought down | Verb, Hophal, imperfect second person masculine singular |
| אֶל־ | to | Preposition |
| יַרְכְּתֵי־ | [the] remotest parts of | Noun common, feminine dual construct |
| בֽוֹר׃ | [the] pit | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But you will be brought down to Sheol, to the lowest depths of the Pit. |
| KJV | Yet thou shalt be brought down to hell, to the sides of the pit. |
| ASV | Yet thou shalt be brought down to Sheol, to the uttermost parts of the pit. |
| YLT | Only — unto Sheol thou art brought down, Unto the sides of the pit. |
| WEB | Yet you shall be brought down to Sheol, to the depths of the pit. |
| BBE | But you will come down to the underworld, even to its inmost parts. |
There are no significant differences in translation for the term שְׁאֹול among the versions presented.
The structure consists of a main clause followed by two prepositional phrases that specify the destination and nature of the descent.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbאֶל
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 — Isaiah 14:15
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 — The Fall of the Proudgenerated
Isaiah 14:15 speaks of the fate of a proud figure who sought to elevate themselves above others. The passage highlights that despite their ambitions, they will be brought down to Sheol, the realm of the dead, illustrating the ultimate consequence of hubris. This theme resonates throughout the prophetic literature, warning against pride and the inevitable downfall that follows.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 14:3–11 | On the day that the LORD gives you rest from your pain and torment, and from the hard labor into which you were forced, |
| 2 | Ezekiel 28:8–9 | They will bring you down to the Pit, and you will die a violent death in the heart of the seas. |
| 3 | Matthew 11:23 | And you, Capernaum, will you be lifted up to heaven? No, you will be brought down to Hades! For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. |
| 4 | Acts 12:22–23 | And they began to shout, “This is the voice of a god, not a man!” |
| 5 | Revelation 19:20 | But the beast was captured along with the false prophet, who on its behalf had performed signs deceiving those who had the mark of the beast and worshiped its image. Both the beast and the false prophet were thrown alive into the fiery lake of burning sulfur. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שְׁאֹול, she.'olgenerated
The word שְׁאֹול (she'ol) refers to the underworld or grave, a place of no return where the dead reside. It is often associated with punishment and degradation, contrasting with the life and praise of the living.
In this verse, שְׁאֹול emphasizes the finality of death and the hopelessness of those who find themselves there, serving as a stark reminder of the consequences of pride.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations consistently render שְׁאֹול as Sheol, maintaining the concept of the underworld across versions such as the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The finite verb תּוּרָ֖ד (tu.Rad), meaning 'you have been brought down', governs the structure of the verse. It is followed by a series of prepositional phrases that detail the destination of the subject's descent.
The arrangement emphasizes the action of being brought down, with the prepositional phrases clarifying the specific locations: to Sheol and to the lowest depths of the Pit.
Septuagint Backgroundgenerated
The Septuagint translates שְׁאֹול as ᾅδου (hadou), which also refers to the underworld. This choice aligns closely with the Hebrew meaning, indicating a consistent understanding of the concept of a place of the dead.
The use of καταβήσῃ for the verb suggests a downward motion, reinforcing the idea of descent into this realm.
In plain words — the whole versegenerated
Isaiah 14:15 states that despite one's pride and aspirations to greatness, they will ultimately be brought down to Sheol, the grave. This verse serves as a warning about the consequences of arrogance and the fate that awaits the proud.
Frequently Asked Questionsgenerated
Sheol represents the underworld or grave, a place of no return where the dead reside, often associated with punishment.
Being brought down signifies a fall from pride and power to a state of humiliation and death.
This verse illustrates the ultimate consequence of pride, showing that those who seek to elevate themselves will face a humbling end.
The warning serves as a reminder to remain humble and recognize the limits of human ambition.
Reflection Questionsgenerated
- In what ways have I seen pride lead to downfall in my own life or in others?
- How can I cultivate humility in my daily interactions?
- What steps can I take to ensure that I do not elevate myself above others?
- How does understanding the concept of Sheol impact my view of life and death?
The early church on this verse — how the Fathers read it
Jerome comments on the verse, highlighting the prideful downfall into the depths of hell as a cautionary tale.
However, you are dragged down to the depths of hell. He who had said through pride, 'I will ascend to heaven, I will be like the Most High,' is dragged not only to the depths of hell, but to the deepest depths of hell.Early Church Fathers on Isaiah 14 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 14:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYet thou shalt be brought down to hell,.... Into a very low and miserable condition; see Matthew 11:23 instead of ascending to heaven: or "to the grave"; though, inasmuch as afterwards a burial is
Read John Gill on Isaiah 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! -The Jews address him again as a fallen once-bright star.
Read Robert Jamieson on Isaiah 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 14:15 Yet thou shalt be brought down to hell, to the sides of the pit.Ver. 15. Yet thou shalt be brought down be hell.] To the counterpoint of thy haughtiest conceits, ad infimam erebi sedem. So a merry fellow said that Xerxes, that great warrior who took upon him to control the sea, was now mending old shoes under a shop board in hell. To the sides of the pit,] i.e., Of the infernal lake: A tartesso in tartarum detrusus; from the sides of the north, whither thou hadst pierced thyself, ad latera luci, to the sides of the pit, and to an odd corner of the burying place. This was a foul fall, and worse than that of Hermannus Ferrariensis, who, having been canonised for a saint, was…
Read John Trapp on Isaiah 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Yet thou shalt be brought . . .—We note in the use of the same words (“ the sides, or recesses,” of the pit), as in the previous verse, the contrast of an indignant sarcasm. Yes, the prophet seems to say, the proud king has found his way to those “recesses;” but they are not in heaven, but in Hades.
Read Charles John Ellicott on Isaiah 14 →CambridgeThe Cambridge Bible for Schools and Colleges15. thou shalt be brought down to Sheol] Such is the end of the “vaulting ambition that o’erleaps itself.” The Babylonian Hades (Aralu) seems to have been conceived as situated under the mountain of the gods. The pit means Sheol, and the sides of the pit are its inmost recesses, the most dismal part of a land of darkness. These apparently are reserved for those who have not obtained honourable burial on earth (see below on Isaiah 14:18-20).
Read Cambridge on Isaiah 14 →Albert Barnes1798–1870Barnes' Notes on the BibleYet thou shalt be brought down to hell - Hebrew, ‘To sheol’ (compare Isaiah 14:9). To the sides of the pit - The word ‘pit,’ here, is evidently synonymous with “hell” or “hades,” represented as a deep, dark region under ground.
Read Albert Barnes on Isaiah 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Down to hell — To hades, as in Matthew 11:23. To the sides — To the recesses — the side burial places. The image is taken from the shelves and recesses of sepulchres.
Read Daniel Denison Whedon on Isaiah 14 →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
But you will be brought down to Sheol, to the lowest depths of the Pit.
Yet you shall be brought down to Sheol, to the depths of the pit.
But you will be brought down to Sheol, to the lowest depths of the Pit.
But you were brought down to Sheol, to the remote slopes of the pit.
Tyndale line
Yet thou shalt be brought down to hell, to the sides of the pit.
Yet thou shalt be brought down to Sheol, to the uttermost parts of the pit.
Yet thou shalt be brought down to hell, to the uttermost parts of the pit.
Yet thou shalt be brought down to hell, to the sides of the pit.
But thou shalt bee brought downe to the graue, to the sides of the pit.
Strictly literal
none the less art thou brought down to Sheol, to the recesses of the pit.
Only — unto Sheol thou art brought down, Unto the sides of the pit.
Only—you are brought down to Sheol, || To the sides of the pit.
But into the nether world shalt thou be brought down, into the lowest depth.
Yet you are now brought down to Sheol, to the depths of the pit.
From the Latin
But yet thou shalt be brought down to hell, into the depth of the pit.
Simplified
But you are dragged down to the grave, into the depths of the pit.
But you will come down to the underworld, even to its inmost parts.
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 Dead Sea Scrolls — 1Qisaa agree in their wording, confirming the phraseology of the verse. The Septuagint aligns closely with the Hebrew, maintaining the core message of the passage.
אַ֧ךְ אֶל־ שְׁא֛וֹל תּוּרָ֖ד אֶל־ יַרְכְּתֵי־ בֽוֹר׃
5 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.
אך אל שאול תורד אל ירכתי בור
7 words on the leather.
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 Isaiah 14:15
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
N-proper — Noun common · both singular absoluteHNcbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Hophal-Imperf-3ms — Verb · Hophal · imperfect second person masculine singularHVHi2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
יַרְכָה (yrekah) refers to the flank or side, often indicating extreme parts or recesses. It is a feminine form of a related word and is used figuratively to denote borders or sides. The entries consistently emphasize its meanings related to physical sides and recesses, without significant disagreement among lexicons.
[יַרְכָה, or יְרֵכָה] flank, side, du. extreme parts, recesses
base
H3411 [יַרְכָה, or יְרֵכָה] flank, side, du. extreme parts, recesses
3411 yrekah yer-ay-kaw'
feminine of 3409; properly, the flank; but used only
figuratively, the rear or recess:--border, coast, part,
quarter, side.
see HEBREW for 03409
יַרְכָה (ye.re.khah) — flank.
1) flank, side, extreme parts, recesses
1a) side
1b) sides, recesses (dual)
Aramaic equivalent: yar.kah (יַרְכָא "thigh" H3410)
N-fd — Noun common · feminine dual constructHNcfdc
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…
בּוֹר (bor) refers to a pit, well, or cistern, often used for water storage or as a dungeon. It can also denote a grave pit. The term appears in various contexts, including the specific location known as the cistern of Sirah, mentioned in 2 Samuel 3:26. The entries consistently emphasize its function as a hole or pit.
בּוֹר n.m. pit, cistern, well
cistern, containing water, made by digging
later appar. well
pit
dungeon
(poet. & late; never c. art.) pit of the grave
base
בּוֹר הַסִּרָה n.pr.loc. 2 S 3:26 (cistern of Sirah)
ref
H953a בּוֹר pit, cistern, well H953b בּוֹר הַסִּרָה (cistern of Sirah)
953 bowr bore
from 952 (in the sense of 877); a pit hole (especially one
used as a cistern or a prison):--cistern, dungeon, fountain,
pit, well.
see HEBREW for 0952
see HEBREW for 0877
בּוֹר (bor) — pit.
pit, well, cistern, dungeon, pit of the grave
בּוֹר (bor) — Cistern.
Cistern of Sirah
N-ms — Noun common · masculine singular absoluteHNcmsa
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.