Micah 1:11 — Word Study
WLCעִבְרִ֥י לָכֶ֛ם יוֹשֶׁ֥בֶת שָׁפִ֖יר עֶרְיָה־ בֹ֑שֶׁת לֹ֤א יָֽצְאָה֙ יוֹשֶׁ֣בֶת צַֽאֲנָ֔ן מִסְפַּד֙ בֵּ֣ית הָאֵ֔צֶל יִקַּ֥ח מִכֶּ֖ם עֶמְדָּתֽוֹ׃
BSADepartʻâbar [pass away, leave] in shamefulbôsheth [exposed, bare] nakednessʻeryâh [without covering, vulnerable] O dwellersyâshab [inhabitants, residents] of ShaphirShâphîyr△ [the beautiful place] The dwellersyâshab [inhabitants, people] of ZaananTsaʼănân△ [the place of going out, departure] will notlôʼ come outyâtsâʼ■ [emerge, depart] Beth-ezelBêyth hâʼêtsel [the house of narrowing, a place of distress] its supportʻemdâh△ [foundation, stability] is takenlâqach▸ [removed, withdrawn]
| Greek | English | Parsing |
|---|---|---|
| עִבְרִ֥י | pass on | Verb, Qal, imperative second person feminine singular |
| לָכֶ֛ם | yourselves | Preposition, suffix |
| יוֹשֶׁ֥בֶת | O inhabitant[s] of | Verb, Qal, participle (active) feminine singular common |
| שָׁפִ֖יר | Shaphir | Noun proper |
| עֶרְיָה־ | nakedness | Noun common, feminine singular absolute |
| בֹ֑שֶׁת | shame | Noun common, feminine singular absolute |
| לֹ֤א | not | Particle |
| יָֽצְאָה֙ | she came forth | Verb, Qal, perfect third person feminine singular |
| יוֹשֶׁ֣בֶת | [the] inhabitant[s] of | Verb, Qal, participle (active) feminine singular common |
| צַֽאֲנָ֔ן | Zaanan | Noun proper |
| מִסְפַּד֙ | [the] lament of | Noun common, masculine singular construct |
| בֵּ֣ית | Beth | Noun proper |
| הָאֵ֔צֶל | Ezel | Noun proper |
| יִקַּ֥ח | it will take | Verb, Qal, imperfect third person masculine singular |
| מִכֶּ֖ם | from you | Preposition, suffix |
| עֶמְדָּתֽוֹ׃ | standing ground its | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Depart in shameful nakedness, O dwellers of Shaphir. The dwellers of Zaanan will not come out. Beth-ezel is in mourning; its support is taken from you. |
| KJV | Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Beth-ezel; he shall receive of you his standing. |
| ASV | Pass away, O inhabitant of Shaphir, in nakedness and shame: the inhabitant of Zaanan is not come forth; the wailing of Beth-ezel shall take from you the stay thereof. |
| YLT | Pass over for thee, O inhabitant of Shaphir, Naked one of shame. Not gone out hath the inhabitant of Zaanan, The lamentation of Beth-Ezel doth take from you its standing. |
| WEB | Pass on, inhabitant of Shaphir, in nakedness and shame. The inhabitant of Zaanan won’t come out. The wailing of Beth Ezel will take from you his protection. |
| BBE | Be uncovered and go away, you who are living in Shaphir: the one living in Zaanan has not come out of her town; Beth-ezel is taken away from its base, even from its resting-place. |
Where they part company is in the nuances of the phrases used, particularly regarding the terms for 'nakedness' and 'shame.'
The verse is structured with a main command followed by several clauses that elaborate on the consequences faced by the inhabitants.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
The sentence as the grammar sees it Open the tree ›
3 of 16 occur nowhere else in the Old Testament — words 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 — Micah 1:11
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 — Judgment Against the Cities of Judahgenerated
Micah 1:11 forms part of a prophetic warning to the cities of Judah, emphasizing their shame and mourning due to impending calamity. The prophet Micah addresses specific towns, calling attention to their vulnerability and the consequences of their actions. This verse illustrates the broader theme of judgment present throughout the book of Micah, where the fate of the people is tied to their moral and spiritual failures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 16:2 | Like fluttering birds pushed out of the nest, so are the daughters of Moab at the fords of the Arnon: |
| 2 | Jeremiah 48:6–9 | ‘Flee! Run for your lives! Become like a juniper in the desert. ’ |
| 3 | Micah 1:8 | Because of this I will lament and wail; I will walk barefoot and naked. I will howl like a jackal and mourn like an ostrich. |
| 4 | Isaiah 20:4 | so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, young and old alike, naked and barefoot, with bared buttocks—to Egypt’s shame. |
| 5 | Isaiah 47:2–3 | Take millstones and grind flour; remove your veil; strip off your skirt, bare your thigh, and wade through the streams. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עִבְרִ֥י, 'iv.Rigenerated
The Hebrew word עִבְרִי (abar) is a versatile verb meaning to pass over, through, or by. It encompasses a range of actions including crossing, traversing, and alienating. In this context, it conveys the idea of departing in a state of shame.
The imperative form used here suggests a command directed toward the inhabitants, emphasizing the urgency of their situation. The word carries connotations of both physical departure and a deeper sense of spiritual or moral crossing away from dignity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the wording of this verse, with all versions conveying the themes of shame and mourning.
Sentence Structuregenerated
The verse consists of a series of clauses that build upon the main idea of shameful departure. The finite verb עִבְרִ֥י (abar) commands the action, with subsequent phrases detailing the subjects and their conditions. The structure emphasizes the inhabitants' vulnerability and the consequences of their actions.
The Hebrew word order places emphasis on the actions of the inhabitants, with the imperative verb leading the sentence, thereby highlighting the urgency and seriousness of the prophetic message.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew verb עִבְרִ֥י as κατοικοῦσα, which means 'dwelling' or 'inhabiting.' This choice shifts the focus slightly from the act of departing to the state of living in shame, reflecting a broader interpretation of the consequences faced by the inhabitants.
The translation choice indicates a potential widening of meaning, emphasizing not just the act of leaving but the ongoing state of shame that accompanies their existence.
In plain words — the whole versegenerated
Micah 1:11 warns the inhabitants of Shaphir and Zaanan that they will face shame and mourning. The verse describes their vulnerability as their support is taken away, indicating a loss of stability and security.
Frequently Asked Questionsgenerated
Micah is expressing that the inhabitants will leave in a state of humiliation and vulnerability, stripped of dignity.
The mention of Zaanan highlights the collective judgment upon the cities of Judah, emphasizing that even those who might seek to escape will not be able to.
Beth-ezel's mourning signifies the loss of support and stability for the people, reflecting the broader theme of despair in the face of judgment.
This verse encapsulates Micah's prophetic message of judgment against the cities of Judah, emphasizing the consequences of their moral failures and the impending calamity they face.
Reflection Questionsgenerated
- In what ways do I see vulnerability in my own life, and how can I address it?
- How do I respond to the idea of judgment in my community or society?
- What steps can I take to ensure I am not caught in shameful circumstances?
- How can I support others who are experiencing loss or mourning in their lives?
The early church on this verse — how the Fathers read it
Early commentators reflect on the implications of Micah's message, discussing the consequences for the cities of Judah and their moral failures.
The house adjoining: Viz., Judea and Jerusalem, neighbours to Samaria, and partners in her sins, shall share also in her mourning and calamity; though they have pretended to stand by themselves, trusting in their strength.Early Church Fathers on Micah 1 →
She went not forth: that is, they that dwelt in the confines came not forth, but kept themselves within, for fear.-- Ibid.Early Church Fathers on Micah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 1:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePass ye away, thou inhabitant of Saphir,.... A village, according to Eusebius (l), between Eleutheropolis and Ashkelon; perhaps the same with Sephoron; it is mentioned among the cities of Judah, in the Greek version of Jos 15:48.
Read John Gill on Micah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing.
Read Robert Jamieson on Micah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePass ye away: the imperative is here put for the future, and the prophet does here foretell and threaten what shall befall this people, they shall go before the enemy into captivity. Saphir denotes either the beautiful and pleasant habitation, and so may be applied to any pleasant seat, such as were many in Judea; such were Samaria and Jerusalem, which perhaps are here intended. Or else it is the proper name of some particular town or city: who read Eusebius will meet with such a village in the mountains between Ashkelon and Hebron, or (as later it is called) Eleutheropolis. Having thy shame naked; stripped by thy conquering enemy, so that thou shalt not have so much left as shall cover thy…
Read Matthew Poole on Micah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 1:11 Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing.Ver. 11. Pass ye away, thou inhabitant of Saphir] Or, thou that dwellest fairly, as it were in a city set with sapphires, see Isaiah 54:11, such as was Susa in Persia, and Antioch in Syria, a city so sweet and specious that Mahomet never dared come into it, lest he should be there detained by the pleasure of the place. Saphir here (say some) may allude to Samaria, that instead of her fairness shall be exposed to ignominy and nakedness: they shall be carried away, "young and old, naked and barefoot, even with…
Read John Trapp on Micah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Saphir . . . Zaanan.—The sites of these cities, like that of Aphrah, are a matter of conjecture. They were probably south-west of Jerusalem, the prophet following the march of the invading army. The inhabitant of Zaanan came not forth—i.e., they remained in their city through fear of the enemy. In the mourning of Beth-ezel.—Rather, the wailing of Beth-ezel shall take from you his standing—i.e., no support will be found in the inhabitants of Beth-ezel.
Read Charles John Ellicott on Micah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Inhabitant of Saphir] Sapher, Sepphoris, or Sephora, was the strongest place in Galilee. - Calmet. It was a city in the tribe of Judah, between Eleutheropolis and Ascalon. - Houbigant. Zaanan] Another city in the tribe of Judah, Joshua 15:13. Beth-ezel] A place near Jerusalem, Zechariah 14:5. Some think that Jerusalem itself is intended by this word.
Read AdamClarke on Micah 1 →CambridgeThe Cambridge Bible for Schools and Colleges11. inhabitant] The word in the Hebrew is feminine, the population of the city being (as often, e.g. Isaiah 1:8) personified as a virgin. Saphir] as if Fair town (a play on the name). Zaanan] The Zenan of Jos 15:37. came not forth, &c.] Rather, is not come forth; the mourning of Beth-ezel taketh from you its standing-ground. Zaanan would willingly take to flight, but the sound of the mourning at Beth-ezel (which might mean ‘the house, or place, at one’s side’) fills them with despair. An ‘Azal,’ or rather Azel, is mentioned in Jerusalem in Zechariah 14:5 (see however on ‘Aphrah,’ Micah 1:10).
Read Cambridge on Micah 1 →Albert Barnes1798–1870Barnes' Notes on the BiblePass ye away - (literally, Pass thou (fem.) away to or for yourselves), disregarded by God and despised by man) pass the bounds of your land into captivity.
Read Albert Barnes on Micah 1 →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
Depart in shameful nakedness, O dwellers of Shaphir. The dwellers of Zaanan will not come out. Beth-ezel is in mourning; its support is taken from you.
Pass on, inhabitant of Shaphir, in nakedness and shame. The inhabitant of Zaanan won’t come out. The wailing of Beth Ezel will take from you his protection.
Depart in shameful nakedness, O dwellers of Shaphir. The dwellers of Zaanan will not come out. Beth-ezel is in mourning; its support is taken from you.
Residents of Shaphir, pass by in nakedness and humiliation! The residents of Zaanan can’t leave their city. Beth Ezel mourns, “He takes from you what he desires.”
Tyndale line
Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Beth-ezel; he shall receive of you his standing.
Pass away, O inhabitant of Shaphir, in nakedness and shame: the inhabitant of Zaanan is not come forth; the wailing of Beth-ezel shall take from you the stay thereof.
Pass ye away, O inhabitant of Shaphir, in nakedness and shame: the inhabitant of Zaanan is not come forth; the wailing of Beth-ezel shall take from you the stay thereof.
Pass ye away, thou inhabitant of Saphir, having thy shame exposed: the inhabitant of Zaanan came not forth in the mourning of Beth-ezel; he shall receive from you his standing.
Thou that dwellest at Shaphir, go together naked with shame: she that dwelleth at Zaanan, shall not come forth in ye mourning of Beth-ezel: the enemie shall receiue of you for his standing.
Strictly literal
Pass away, inhabitress of Shaphir, in nakedness [and] shame. The inhabitress of Zaanan is not come forth for the lamentation of Beth-ezel: he will take from you its shelter.
Pass over for thee, O inhabitant of Shaphir, Naked one of shame. Not gone out hath the inhabitant of Zaanan, The lamentation of Beth-Ezel doth take from you its standing.
Pass over for you, O inhabitant of Shaphir, || Naked one of shame. The inhabitant of Zaanan has not gone out, || The lamentation of Beth-Ezel takes from you its standing.
Pass ye away, ye inhabitants of Shaphir, having your shame laid bare: the inhabitress of Zaanan cometh not forth [any more]; the mourning of Beth-haezel taketh from you its halting place.
Pass by, inhabitants of Shaphir, in nakedness and shame. The inhabitants of Zaanan do not come out. Beth Ezel mourns, for their protection is taken away.
From the Latin
And pass away, O thou that dwellest in the Beautiful place, covered with thy shame: she went not forth that dwelleth in the confines: the House adjoining shall receive mourning from you, which stood by herself.
Simplified
Leave, people of Shaphir, naked and ashamed. People of Zanaan don't come out. People of Beth Ezel mourn, for you have lost your support.
Be uncovered and go away, you who are living in Shaphir: the one living in Zaanan has not come out of her town; Beth-ezel is taken away from its base, even from its resting-place.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls show significant agreement in the wording of this verse, although the scrolls contain some partially restored words. The Septuagint, while matching some words, presents a different structure and emphasis.
עִבְרִ֥י לָכֶ֛ם יוֹשֶׁ֥בֶת שָׁפִ֖יר עֶרְיָה־ בֹ֑שֶׁת לֹ֤א יָֽצְאָה֙ יוֹשֶׁ֣בֶת צַֽאֲנָ֔ן מִסְפַּד֙ בֵּ֣ית הָאֵ֔צֶל יִקַּ֥ח מִכֶּ֖ם עֶמְדָּתֽוֹ׃
8 of the 16 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.
עברי ל׳כם יושבת [שפיר] [עריה] בשת לא יצאה יושבת צאנן מספד בית האצל יקח מ׳כם עמדת׳ו
9 words on the leather — 5 partly restored, 2 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 Micah 1:11
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.
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
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 singular commonHVqrfsc
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…
שָׁפִיר (Shaphiyr) refers to a location in the Philistine plain, specifically mentioned in Micah 1:11. The word is derived from a root meaning 'beautiful' and is associated with the place name Saphir in Judah.
שָׁפִיר n.pr.loc. in Philist. plain, Mi 1:11
ref
H8208 שָׁפִיר
8208 Shaphiyr shaf-eer'
from 8231; beautiful; Shaphir, a place in
Palestine:--Saphir.
see HEBREW for 08231
שָׁפִיר (sha.phir) — Shaphir.
§ Saphir = "fair"
a place in Judah
N-proper — Noun properHNpl
sha'-fer (shaphir, "glittering"; kalos; the King James Version Saphir): One of a group of towns mentioned in Mic 1:10-15. From the association with Gath, Achzib (of Judah) and Mareshah, it would seem that the places mentioned were in Southwestern Palestine. According to Eusebius, in Onomasticon, there was a Sapheir, "in the hill country" (from a confusion with Shamir (Jos 15:48), where Septuagint A has Sapheir) between Eleutheropolis and Ascalon. The name probably survives in that of three villages called es-Suafir, in the plain, some 3 1/2 miles Southeast of Ashdod (PEF, II, 413, Sh XV). Cheyne (EB, col. 4282) suggests the white "glittering" hill Tell ec-Cafi, at the entrance to the Wady ec-Sunt, which was known to the Crusaders as Blanchegarde, but this site seems a more…
עֶרְיָה (eryah) refers to the concept of nakedness or nudity. It is a feminine noun that conveys the state of being bare or uncovered. The entries consistently emphasize this meaning without significant variation.
עֶרְיָה 6 n.f. nakedness
base
H6181 עֶרְיָה
6181 `eryah er-yaw'
for 6172; nudity:--bare, naked, X quite.
see HEBREW for 06172
עֶרְיָה (er.yah) — nakedness.
nudity, nakedness
N-fs — Noun common · feminine singular absoluteHNcfsa
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
N-fs — Noun common · feminine singular absoluteHNcfsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
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 singular commonHVqrfsc
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…
צַאֲנָן (tsa'anan) refers to Zaanan, a town in the low country of Judah. The name is derived from a root meaning related to sheep pasture. The entries indicate that it is a proper noun, specifically a location, with no significant disagreement among the lexicons.
צַאֲנָן n.pr.loc.
base
H6630 צַאֲנָן
6630 Tsa'anan tsah-an-awn'
from the same as 6629 used denominatively; sheep pasture;
Zaanan, a place in Palestine:--Zaanan.
see HEBREW for 06629
צַאֲנָן (tsa.a.nan) — Zaanan.
§ Zaanan = "pointed"
a town in the low country of Judah
N-proper — Noun properHNpl
za'-a-nan (tsa`anan; Sennaar): A place named by Micah in the Shephelah of Judah (1:11). In this sentence the prophet makes verbal play with the name, as if it were derived from yatsa', "to go forth": "The inhabitant (margin "inhabitress") of tsa'anan is not come forth" (yatse'ah). The place is not identical. It is probably the same as ZENAN.
Zaanan
Place of flocks, mentioned only in Micah 1:11. It may be identified with Zenan, in the plain country of Judah (Josh. 15:37).
[ZENAN]
מִסְפֵּד (misped) refers to wailing or mourning. It is derived from the root word that means to lament. The entries consistently highlight its association with expressions of grief, such as lamentation and mourning.
מִסְפֵּד n.m. wailing
base
H4553 מִסְפֵּד wailing
4553 micepd mis-pade'
from 5594; a lamentation:--lamentation, one mourneth,
mourning, wailing.
see HEBREW for 05594
מִסְפֵּד (mis.ped) — mourning.
wailing
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
אֵ֫צֶל in n.pr.[m.] בֵּית־הָאֵ֫צֶל
base
H1018 אֵ֫צֶל
1018 Beyth ha-'etsel bayth haw-ay'-tsel
from 1004 and 681 with the article interposed; house of the
side; Beth-ha-Etsel, a place in Palestine:--Beth- ezel.
see HEBREW for 01004
see HEBREW for 0681
בֵּית הָאֵצֶל (bet ha.e.tsel) — Beth-ezel.
§ Beth-ezel = "house of narrowing"
a place in Judah
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
אֵ֫צֶל in n.pr.[m.] בֵּית־הָאֵ֫צֶל
base
H1018 אֵ֫צֶל
1018 Beyth ha-'etsel bayth haw-ay'-tsel
from 1004 and 681 with the article interposed; house of the
side; Beth-ha-Etsel, a place in Palestine:--Beth- ezel.
see HEBREW for 01004
see HEBREW for 0681
בֵּית הָאֵצֶל (bet ha.e.tsel) — Beth-ezel.
§ Beth-ezel = "house of narrowing"
a place in Judah
HNpl — Noun properHNpl
e'-zel (ha-'azel; Septuagint para to ergab ekeino):
As it stands, the narrative in 1Sa 20:19 records the tryst of Jonathan with David at the stone Ezel. The name occurs only here. There is general agreement that the text is corrupt, but there is no agreement as to how it should be restored. The Septuagint reads "this mound" (the Revised Version (British and American), margin), or "yonder cairn"; and in 1Sa 20:41 instead of "out of a place toward the South" it reads "from beside the mound" or "cairn." Dr. Cheyne suggests "yonder juniper tree" (Encyclopaedia Biblica, under the word).
Ezel
A separation, (1 Sam. 20:19), a stone, or heap of stones, in the neighbourhood of Saul’s residence, the scene of the parting of David and Jonathan (42). The margin of the Authorized Version reads, “The stone that sheweth the way,” in this rendering following the Targum.
(departure), The stone, a well-known stone in the neighborhood of Saul’s residence, the scene of the parting of David and Jonathan. (1 Samuel 20:19)
going abroad; walk
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
עֶמְדָּה (emdah) refers to a concept of standing or support, derived from the root meaning to stand. It encompasses the idea of a station or domicile, indicating a place of stability. The word appears in Micah 1:11.
[עֶמְדָּה] n.f. standing-ground;—sf. Mi 1:11
ref
H5979 עֶמְדָּה
5979 `emdah em-daw'
from 5975; a station, i.e. domicile:--standing.
see HEBREW for 05975
עֶמְדָּה (em.dah) — support.
standing ground
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms