Jeremiah 22:23 — Word Study
WLCיֹשַׁבְתְּ֙ בַּלְּבָנ֔וֹן מְקֻנַּ֖נְתְּ בָּֽאֲרָזִ֑ים מַה־ נֵּחַנְתְּ֙ בְּבֹא־ לָ֣ךְ חֲבָלִ֔ים חִ֖יל כַּיֹּלֵדָֽה׃
BSAO inhabitantyâshab [dweller, resident] of LebanonLᵉbânôwn [a mountain range in Israel] nestledqânan [making your nest, dwelling] in the cedarsʼerez [strong and durable trees] howmâh when pangs of anguishchebel [intense pains, cords, agony, intense pain] comebôwʼ agonychîyl [intense pain, sorrow] like a woman in laboryâlad [a female, a mother, childbirth, travail]
| Greek | English | Parsing |
|---|---|---|
| יֹשַׁבְתְּ֙ | O [you who] dwell | Verb, Qal, participle (active) feminine singular |
| בַּלְּבָנ֔וֹן | in Lebanon | Preposition, noun proper |
| מְקֻנַּ֖נְתְּ | [who is] nested | Verb, Pual, participle (passive) feminine singular |
| בָּֽאֲרָזִ֑ים | among the cedars | Preposition, noun common masculine plural absolute |
| מַה־ | how! | Pronoun |
| נֵּחַנְתְּ֙ | you will groan | Verb, Niphal, perfect second person feminine singular |
| בְּבֹא־ | when will come | Preposition, verb qal infinitive construct common |
| לָ֣ךְ | to you | Preposition, suffix |
| חֲבָלִ֔ים | labor-pains | Noun common, masculine plural absolute |
| חִ֖יל | anguish | Noun common, masculine singular absolute |
| כַּיֹּלֵדָֽה׃ | like [woman] giving birth | Preposition, verb qal participle (active) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O inhabitant of Lebanon, nestled in the cedars, how you will groan when pangs of anguish come upon you, agony like a woman in labor.” |
| KJV | O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail! |
| ASV | O inhabitant of Lebanon, that makest thy nest in the cedars, how greatly to be pitied shalt thou be when pangs come upon thee, the pain as of a woman in travail! |
| YLT | O dweller in Lebanon, making a nest among cedars, How gracious hast thou been when pangs come to thee, Pain — as of a travailing woman. |
| WEB | Inhabitant of Lebanon, who makes your nest in the cedars, how greatly to be pitied you will be when pangs come on you, the pain as of a woman in travail! |
| BBE | O you who are living in Lebanon, making your living-place in the cedars, how greatly to be pitied will you be when pains come on you, as on a woman in childbirth! |
Where translations part company is in the rendering of חִיל — see How Translations Differ.
The main clause introduces the subject, followed by descriptive and exclamatory phrases that build the emotional weight of the warning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
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 — Jeremiah 22:23
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 Warning to the Inhabitant of Lebanongenerated
Jeremiah 22:23 addresses the resident of Lebanon, describing the anguish that will come upon her, likening it to the pains of childbirth. This warning fits within a broader context of judgment against the people for their wickedness, as seen in the surrounding verses. The imagery evokes a sense of urgency and impending doom, highlighting the consequences of their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 22:6 | For this is what the LORD says concerning the house of the king of Judah: “You are like Gilead to Me, like the summit of Lebanon; but I will surely turn you into a desert, like cities that are uninhabited. |
| 2 | Zechariah 11:1–2 | Open your doors, O Lebanon, that the fire may consume your cedars! |
| 3 | Jeremiah 21:13 | Behold, I am against you who dwell above the valley, atop the rocky plateau— declares the LORD— you who say, “Who can come against us? Who can enter our dwellings?” |
| 4 | Jeremiah 48:28 | Abandon the towns and settle among the rocks, O dwellers of Moab! Be like a dove that nests at the mouth of a cave. |
| 5 | Jeremiah 49:16 | The terror you cause and the pride of your heart have deceived you, O dwellers in the clefts of the rocks, O occupiers of the mountain summit. Though you elevate your nest like the eagle, even from there I will bring you down,” declares the LORD. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יֹשַׁבְתְּ, yo.shav.tigenerated
The verb יָשַׁב (yashab) means to dwell or sit. It indicates a state of residence, suggesting a deep connection to the land and its surroundings. The parsing as a participle in the feminine singular indicates that it refers specifically to a female inhabitant, emphasizing her role within the community.
In this context, the use of יֹשַׁבְתְּ underscores the idea of permanence and stability, contrasting with the impending turmoil that will disrupt her dwelling. The connection to the land of Lebanon, known for its strength and beauty, adds depth to the sense of loss that will accompany the coming judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses O inhabitant to address the subject directly.
Sentence Structuregenerated
The main verb נֵּחַנְתְּ (ne.chanT) governs the sentence, with several phrases providing context. The verse follows a structure where the subject is first identified, followed by descriptive phrases that elaborate on her state and the impending situation.
The Hebrew word order places emphasis on the subject, the inhabitant of Lebanon, highlighting her experience of distress. The participial phrases describe her dwelling and the nature of the anguish she will face, creating a vivid picture of her situation.
Septuagint Backgroundgenerated
The Septuagint translates יֹשַׁבְתְּ as κατοικοῦσα (katoikousa), which emphasizes the act of dwelling or residing. This choice aligns with the Hebrew meaning but may carry a slightly different nuance in Greek, focusing on the permanence of her residence.
The translation of חִיל as ὠδῖνας (ōdinas) reflects the pain of childbirth, maintaining the connection to the intense suffering described in the Hebrew text.
In plain words — the whole versegenerated
Jeremiah 22:23 warns the resident of Lebanon about the anguish that will come upon her, comparing it to the pains of childbirth. This verse emphasizes the distress that will follow the judgment for wickedness, illustrating the severity of the situation.
Frequently Asked Questionsgenerated
This phrase conveys the intensity and pain of the coming judgment, comparing it to the severe discomfort experienced during childbirth, which is a common metaphor for extreme distress.
Lebanon is highlighted due to its significance as a strong and beautiful region, making the impending anguish more poignant as it contrasts with its current state of peace and stability.
The imagery of labor pains serves to illustrate the severity of the distress that will befall the inhabitants, emphasizing the emotional and physical turmoil they will experience as a result of their actions.
This verse fits within a broader warning of judgment against the people for their wickedness, highlighting the consequences of their actions and the urgency of the message.
Reflection Questionsgenerated
- What does the imagery of childbirth tell us about the nature of the anguish described?
- How can understanding the context of this verse help us grasp its meaning more fully?
- In what ways do we see similar themes of judgment and distress in other parts of the Bible?
- How does this warning resonate with our understanding of consequences for actions in our own lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 22:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO inhabitant of Lebanon,.... Jerusalem is meant, and the inhabitants of it, so called, because they lived near Lebanon, or in that land in which Lebanon was; or rather because they dwelt in houses
Read John Gill on Jeremiah 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!
Read Robert Jamieson on Jeremiah 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJerusalem, which is called an inhabitant of Lebanon, either because their houses were built of wood cut down out of the forest of Lebanon, or because they lived in as great plenty and delight as if they lived in Lebanon, or because they thought the mountain of Lebanon was a certain refuge to them. They are said to make their nest in the cedars, either because their houses were built of the cedars of Lebanon, or because of the security they promised themselves from that forest and mountain, so full of and famous for cedars. What favour wilt thou find when my judgments shall come upon thee, as suddenly and as smartly as the pains of a woman in travail come upon her! a similitude often made…
Read Matthew Poole on Jeremiah 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 22:23 O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!Ver. 23. O inhabitant of Lebanon.] Heb., O inhabitress - that is, O Jerusalem, who hast perched thyseff aloft, and pridest thyself in thy strength and stateliness. How gracious shalt thou be!] i.e., How ridiculous, when thy lofty and stately rooms wherein thou art roosted shall be to thee but as groaning rooms to women in travail.
Read John Trapp on Jeremiah 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) O, inhabitant of Lebanon.—The phrase develops the thought of Jer 22:6. The king, in his cedar-palace, is as one who has made Lebanon his home, literally and figuratively (see Note on Jeremiah 22:7), and is as an eagle nestling in the cedar. How gracious shalt thou be . . .!—Better, how wilt thou sigh! or, how wilt thou groan! as connected with the pangs of travail. No pomp or majesty could save the royal house from the inevitable doom.
Read Charles John Ellicott on Jeremiah 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. How gracious shalt thou be] A strong irony.
Read AdamClarke on Jeremiah 22 →CambridgeThe Cambridge Bible for Schools and Colleges23. “Judah has been as confident of safety as a bird that had fixed its nest far away from men in the cedars on the heights of Lebanon.” Pe. inhabitant] For mg. inhabitress see on Jeremiah 21:13. how greatly to be pitied] The mg. how wilt thou groan is probably the right reading (so LXX, Syr. and Targ. The MT. is a not unnatural corruption arising from a transposition of two consonants).
Read Cambridge on Jeremiah 22 →Albert Barnes1798–1870Barnes' Notes on the BibleLebanon is the usual metaphor for anything splendid. and is here put for Jerusalem, but with special reference to the kings whose pride it was to dwell in palaces roofed with cedar Jeremiah 22:14.
Read Albert Barnes on Jeremiah 22 →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
O inhabitant of Lebanon, nestled in the cedars, how you will groan when pangs of anguish come upon you, agony like a woman in labor.”
Inhabitant of Lebanon, who makes your nest in the cedars, how greatly to be pitied you will be when pangs come on you, the pain as of a woman in travail!
O inhabitant of Lebanon, nestled in the cedars, how you will groan when pangs of anguish come upon you, agony like a woman in labor.”
You may feel as secure as a bird nesting in the cedars of Lebanon. But oh how you will groan when the pains of judgment come on you. They will be like those of a woman giving birth to a baby.
Tyndale line
O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!
O inhabitant of Lebanon, that makest thy nest in the cedars, how greatly to be pitied shalt thou be when pangs come upon thee, the pain as of a woman in travail!
O inhabitant of Lebanon, that makest thy nest in the cedars, how greatly to be pitied shalt thou be when pangs come upon thee, the pain as of a woman in travail!
O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!
Thou that dwellest in Lebanon, and makest thy nest in the cedars, howe beautiful shalt thou be when sorowes come vpon thee, as the sorowe of a woman in trauaile?
Strictly literal
Thou inhabitress of Lebanon, that makest thy nest in the cedars, how pitiful shalt thou be when pangs come upon thee, pain as of a woman in travail!
O dweller in Lebanon, making a nest among cedars, How gracious hast thou been when pangs come to thee, Pain — as of a travailing woman.
O dweller in Lebanon, making a nest among cedars, || How gracious have you been when pangs come to you, || Pain—as of a travailing woman.”
O inhabitress of Lebanon, that makest thy nest in the cedars, how full of grace wilt thou be !!when pangs come upon thee, the pain as of a woman in travail!
You who live in 'Lebanon,' who is nestled in cedar buildings, how you will be pitied when the labor pains come upon you, pain like that of a woman in labor!”
From the Latin
Thou that sittest in Libanus, and makest thy nest in the cedars, how hast thou mourned when sorrows came upon thee, as the pains of a woman in labour?
Simplified
You who live in “Lebanon” in your cedar nest, how much you're going to groan when agonizing pains hit you like a woman in labor.
O you who are living in Lebanon, making your living-place in the cedars, how greatly to be pitied will you be when pains come on you, as on a woman in childbirth!
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 reads: "יֹשַׁבְתְּ֙ בַּלְּבָנ֔וֹן מְקֻנַּ֖נְתְּ בָּֽאֲרָזִ֑ים מַה־ נֵּחַנְתְּ֙ בְּבֹא־ לָ֣ךְ חֲבָלִ֔ים חִ֖יל כַּיֹּלֵדָֽה׃" The Septuagint closely matches the Masoretic Text, with 9 out of 11 words corresponding closely in meaning, though it presents them in a different order and structure. The Dead Sea Scrolls (4Q72) contain fragments that include some words from the verse, but they are partly restored and supplemented by an editor, making it difficult to fully compare with the Masoretic Text. Overall, the Septuagint and the Masoretic Text agree in the main ideas, while the Dead Sea Scrolls provide partial support, with some words missing or restored. This indicates a strong textual tradition for this verse across different sources, despite some variations in wording and completeness.
יֹשַׁבְתְּ֙ בַּלְּבָנ֔וֹן מְקֻנַּ֖נְתְּ בָּֽאֲרָזִ֑ים מַה־ נֵּחַנְתְּ֙ בְּבֹא־ לָ֣ךְ חֲבָלִ֔ים חִ֖יל כַּיֹּלֵדָֽה׃
9 of the 11 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.
[ישבתי] [בלבנון] מקננתי בארזים מה [נחנת] [בבא] [ל׳ך] [חבלים] [חיל] [כילדה]
2 words on the leather — 1 partly restored, 8 supplied entire by an editor.
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 Jeremiah 22:23
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.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
לְבָנוֹן (le.van.on) refers to Lebanon, a mountain range in Palestine known for its whiteness, likely due to its snow-capped peaks. The term is derived from a root meaning 'white' and is associated with various geographical features, including valleys and houses in the region. It appears in contexts describing the northern border of Israel.
לְבָנוֹן 71 n.pr.mont. Lebanon
base
H3844 לְבָנוֹן Lebanon
3844 Lbanown leb-aw-nohn'
from 3825; (the) white mountain (from its snow); Lebanon, a
mountain range in Palestine:--Lebanon.
see HEBREW for 03825
לְבָנוֹן (le.va.non) — Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Mount) Lebanon.
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (Valley of) Lebanon.
Combined with biq.ah (בִּקְעָה " Valley" H1237I)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
לְבָנוֹן (le.va.non) — (House of the Forest of) Lebanon.
Combined with ba.yit (בַּ֫יִת "House" H1004K)
§ Lebanon = "whiteness"
a wooded mountain range on the northern border of Israel
Prep | N-proper — Preposition · noun properHRd/Npl
leb'-a-non (lebanon; Septuagint Libanos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Libanus):
1. Name:
Derived from the root labhen, "to be white," probably from the snow which covers its summits the greater part of the year. "White mountains" are found in almost every country. The light color of the upper limestone may, however, form a sufficient reason for the name. In prose the article is usually connected with the name. In poetry it is more often without the article. In the Septuagint, however, the article is generally present both in prose and poetry.
2. General Description:
The Lebanon range proper borders the east coast of the Mediterranean, for a distance of 100 miles, running North-Northeast and South-Southwest from the mouth of the Litany river, the classic Leontes (which enters the sea a little North of Tyre), to the mouth of the Eleuthurus (Nahr el-Kebir), a few miles North of…
Lebanon
White, “the white mountain of Syria,” is the loftiest and most celebrated mountain range in Syria. It is a branch running southward from the Caucasus, and at its lower end forking into two parallel ranges, the eastern or Anti-Lebanon, and the western or Lebanon proper. They enclose a long valley (Josh. 11:17) of from 5 to 8 miles in width, called by Roman writers Coele-Syria, now called el-Buka’a, “the valley,” a prolongation of the valley of the Jordan.
Lebanon proper, Jebel es-Sharki, commences at its southern extremity in the gorge of the Leontes, the ancient Litany, and extends north-east, parallel to the Mediterranean coast, as far as the river Eleutherus, at the plain of Emesa, “the entering of Hamath” (Num. 34:8;
a mountain range in the north of Palestine. The name Lebanon signifies white, and was applied either on account of snow which, during a great part of the year, cover its whole summit, or on account of the white color of its limestone cliffs and peaks. It is the "white mountain" --the Mont Blane of Palestine. Lebanon is represented in Scripture as lying upon the northern border of the land of Israel. (1:7; 11:24; Joshua 1:4) Two distinct ranges bear this name. They run in parallel lines from southwest to northeast for about 90 geographical miles, enclosing between them a long, fertile valley from five to eight miles wide, anciently called Coele-Syria . The western range is the "Libanus" of the old geographers and the Lebanon of Scripture. The eastern range was called "Anti-Libanus" by geographers, and "Lebanon toward the sunrising" by…
White, a long chain of mountains on the north of Palestine, so named from the whitish limestone of which they are composed and in part perhaps from their snowy whiteness in winter. It consists of two main ridges running northeast and southwest, nearly parallel with each other and with the coast of the Mediterranean. See view in SIDON. The western ridge was called Libanus by the Greeks, and the eastern AntiLibanus. Between them lies a long valley called Coele-Syria, that is, Hollow Syria, and the "valley of Lebanon," Jos 11:17, at present Bukkah. It opens towards the north, but is exceedingly narrow towards the south, where the river Litany, anciently Orontes, issues form the valley and flows west to the sea, north of Tyre. The western ridge is generally higher than the eastern, and several of its peaks are thought to be towards…
קִנֵּן (qinan) is a verb meaning to make a nest, derived as a denominative from another root. It covers the action of building or occupying a nest, with a figurative usage found in the phrase about being nested in cedars. The entries consistently focus on this nesting concept without significant disagreement.
[קִנֵּן] vb. denom. Pi. make a nest, nest
Pu. (thou) who art nested in the cedars (fig.).
base
H7077 קִנֵּן vb. denom. Pi. make a nest, nest
7077 qanan kaw-nan'
a primitive root; to erect; but used only as denominative
from 7064; to nestle, i.e. build or occupy as a nest:--
make...nest.
see HEBREW for 07064
קִנֵּן (qa.nan) — to make a nest.
1) to make a nest
1a) (Piel) to make a nest
1b) (Pual) to be nested
V-Pual-Inf-c — Verb · Pual · participle (passive) feminine singularHVPsfsa
The Hebrew word אֶ֫רֶז (*erez*) means 'cedar' and refers to the cedar tree, its timber, and its use in building and purification. It is derived from a root indicating the tenacity of its roots. The entries consistently highlight its significance in construction and ritual practices.
אֶ֫רֶז n.m. cedar
cedar-tree
cedar-timber, cedar-wood for building
cedar-wood used in purification
base
H730 אֶ֫רֶז cedar
730 'erez eh-rez'
from 729; a cedar tree (from the tenacity of its
roots):--cedar (tree).
see HEBREW for 0729
אֶ֫רֶז (e.rez) — cedar.
1) cedar
1a) cedar tree
1b) cedar timber, cedar wood (in building)
1c) cedar wood (in purifications)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
אָנַח (anach) is a Hebrew verb that primarily appears in the Niphal form, meaning to sigh or groan, often in contexts of pain or grief. It can also refer to the moaning of cattle. The entries consistently emphasize its emotional and physical connotations without significant disagreement.
[אָנַח] vb. only Niph. sigh, groan
sigh, in token of grief
in physical distress
groan of cattle
base
H584 אָנַח only Niph. sigh, groan
584 'anach aw-nakh'
a primitive root; to sigh:--groan, mourn, sigh.
אָנַח (a.nach) — to sigh.
1) (Niphal) sigh, groan (in pain or grief), gasp
1a) moan (of cattle)
HVNp2fs — Verb · Niphal · perfect second person feminine singularHVNp2fs
gron (na'aq, 'anaq; stenazo, embrimaomai): The English word, noun and verb, is an attempt to imitate the vocal sound which is expressive of severe pain or distress, physical or mental. It is cognate with the Scottish dialect word girn, and with grin in its original obsolete sense, as used in the Anglican Prayer-book version of Ps 59:6,14, "grin like a dog and go about the city"; here "grin" is a translation of hamah, and means the sound of the nightly howling of the pariah dogs in Jerusalem and other oriental cities. It is used in the Old Testament:
(1) To denote the expression accompanying physical suffering, as in the case of the Israelites in Egypt oppressed by Pharaoh's taskmasters (Ex 2:24; 6:5), or in Palestine under the yoke of the Canaanites (
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word חִיל (chiyl) denotes a state of writhing or anguish, often associated with pain and sorrow, particularly in the context of childbirth. Its feminine form, חִילָה (chiylah), also means agony. Both forms emphasize emotional and physical distress.
done
H2427a חִיל a writhing, anguish H2427b חִילָה anguish
2427 chiyl kheel
and (feminine) chiylah {khee-law'}; from 2342; a throe
(expectant of childbirth):--pain, pang, sorrow.
see HEBREW for 02342
חִיל (chil) — agony.
1) pain, agony, sorrow, a writhing, anguish
1a) writhing (of fear)
1b) anguish
Also means: chi.lah (חִילָה "agony" H2427B)
חִילָה (chi.lah) — agony.
1) pain, agony, sorrow, a writhing, anguish
1a) writhing (of fear)
1b) anguish
N-ms — Noun common · masculine singular absoluteHNcmsa
an'-gwish: Extreme distress of body, mind or spirit; excruciating pain or suffering of soul, e.g. excessive grief, remorse, despair. Chiefly expressed in Old Testament, by four derivatives of tsuq, "straitened," "pressed," and tsar, and two derivatives signifying "straitness," "narrowness," hence distress; also shabhats, "giddiness," "confusion of mind"; hul "to twist" with pain, "writhe." So in the New Testament, thlipsis, "a pressing together," hence affliction, tribulation, stenochoria, "narrowness of place," hence extreme affliction; sunoche, "a holding together," hence distress. The fundamental idea in these various terms is pressure--being straitened, compressed into a narrow place, or pain through physical or mental torture. Used of the physical agony of child-birth (Jer 4:31; 6:24; 49:24; 50:43;
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Prep | V-Qal — Preposition · verb qal participle (active) feminine singularHRd/Vqrfsa
burth (genesis):
(1) It was said by the angel beforehand of John the Baptist, "Many shall rejoice at his birth"; and when he was born Elisabeth said, "Thus hath the Lord done unto me .... to take away my reproach among men" (Lu 1:14,25). Among the ancient Hebrews barrenness was a "reproach" and the birth of a child, of a son especially, an occasion for rejoicing.
(2) This, no doubt, was due in part to the Messianic hope inspired and sustained by prophecy (see Ge 3:15, where it was foretold that the seed of the woman should bruise the serpent's head; and subsequent prophecies too numerous to mention). Cases in point worth studying are found in Ge 4:1, where Eve rejoices over the birth of her firstborn and cries, "I have gotten a…
Birth
As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp.