Numbers 11:34 — Word Study
WLCוַיִּקְרָ֛א אֶת־ שֵֽׁם־ הַמָּק֥וֹם הַה֖וּא קִבְר֣וֹת הַֽתַּאֲוָ֑ה כִּי־ שָׁם֙ קָֽבְר֔וּ אֶת־ הָעָ֖ם הַמִּתְאַוִּֽים׃
BSASo they calledqârâʼ▸ [named, designated] thathûwʼ placemâqôwm Kibroth-hattaavahQibrôwth hat-Taʼă-vâh [graves of lust, a place of craving] becausekîy thereshâm [in that location, at that time] they buriedqâbar■ [interred, laid to rest] the peopleʻam [nation, community] who had craved other foodʼâvâh [lusted, intensely desired, meat, sustenance]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקְרָ֛א | and someone called | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| שֵֽׁם־ | [the] name of | Noun common, masculine singular construct |
| הַמָּק֥וֹם | the place | Particle, noun common masculine singular absolute |
| הַה֖וּא | that | Particle, pronoun |
| קִבְר֣וֹת | Kibroth | Noun proper |
| הַֽתַּאֲוָ֑ה | Hattaavah | Noun proper |
| כִּי־ | for | Particle |
| שָׁם֙ | there | Adverb |
| קָֽבְר֔וּ | they buried | Verb, Qal, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| הַמִּתְאַוִּֽים׃ | who craved | Particle, verb hithpael participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they called that place Kibroth-hattaavah, because there they buried the people who had craved other food. |
| KJV | And he called the name of that place Kibroth-hattaavah: because there they buried the people that lusted. |
| ASV | And the name of that place was called Kibroth-hattaavah, because there they buried the people that lusted. |
| YLT | and [one] calleth the name of that place Kibroth-Hattaavah, for there they have buried the people who lust. |
| WEB | The name of that place was called Kibroth Hattaavah, because there they buried the people who lusted. |
| BBE | So that place was named Kibroth-hattaavah; because there they put in the earth the bodies of the people who had given way to their desires. |
The translations agree on the name קִבְר֣וֹת and its significance.
One main verb governs the naming of the place, with a subordinate clause explaining the reason for the name.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 — Numbers 11:34
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 Journey in the Wildernessgenerated
Numbers 11:34 describes a significant moment for the Israelites as they journeyed through the wilderness. After receiving quail, their intense cravings led to God's anger, resulting in a severe plague. The naming of Kibroth-hattaavah serves as a reminder of their desires and the consequences that followed. This narrative highlights the struggles of the Israelites and their relationship with God during their journey to the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 33:16 | They set out from the Wilderness of Sinai and camped at Kibroth-hattaavah. |
| 2 | Deuteronomy 9:22 | You continued to provoke the LORD at Taberah, at Massah, and at Kibroth-hattaavah. |
| 3 | 1 Corinthians 10:6 | These things took place as examples to keep us from craving evil things as they did. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — קִבְר֣וֹת, kiv.Rotgenerated
The word קִבְר֣וֹת (kivrot) is a proper noun referring to a specific location known as Kibroth-hattaavah, which translates to 'graves of lust' or 'graves of craving.' It is derived from the feminine plural form of the root קָבַר (qabar), meaning 'to bury.' This indicates a place associated with the burial of those who succumbed to their desires.
The context of this word emphasizes the consequences of the Israelites' cravings for meat, leading to their burial at this site. The name serves as a memorial to their failure to trust in God's provision.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַיִּקְרָ֛א (vai.yik.Ra'), and someone called, which governs the naming of the place. The sentence structure includes an object noun phrase שֵֽׁם־ (shem), followed by a noun phrase describing the location and a clause explaining the reason for the naming.
The word order emphasizes the act of naming the place first, followed by the explanation of why it was named, indicating the significance of the event.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּקְרָ֛א as ἐκλήθη (eklēthē), which means 'was called.' This choice reflects a straightforward rendering of the Hebrew verb, maintaining the focus on the act of naming.
The term קִבְר֣וֹת is rendered as κλήσεις (klēseis), which can suggest a broader understanding of the graves as a calling or summoning, highlighting the consequences of the Israelites' desires.
In plain words — the whole versegenerated
Numbers 11:34 tells us that the Israelites named the place Kibroth-hattaavah because it was where they buried the people who craved other food. This name serves as a reminder of their intense desires and the consequences they faced for not trusting in God's provision.
Frequently Asked Questionsgenerated
Kibroth-hattaavah means 'graves of lust' or 'graves of craving,' indicating a place where the Israelites buried those who succumbed to their desires.
The Israelites craved other food because they were dissatisfied with the manna provided by God and longed for the meat they had in Egypt.
The consequence of their cravings was God's anger, which led to a severe plague that struck the people, resulting in many deaths.
This verse reflects on human desires by showing the dangers of craving and lusting after things that lead to disobedience and judgment from God.
Reflection Questionsgenerated
- What are some desires in my life that I need to surrender to God?
- How can I learn to be content with what God provides?
- In what ways do I see the consequences of cravings in my own life?
- How can I support others in their struggles with desire and dissatisfaction?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight the consequences of the Israelites' desires, with quotes from Jerome and Richard Challoner reflecting on the meaning of Kibroth-hattaavah.
How is it that the graves of lust where the people fell in their devotion to flesh remain even to this day in the wilderness? Do we not read that the stupid people gorged themselves with quails until the wrath of God came upon them?Early Church Fathers on Numbers 11 →
The graves of lust: Or, the sepulchres of concupiscence: so called from their irregular desire of flesh. In Hebrew, Kibroth. Hattaavah.Early Church Fathers on Numbers 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 11:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he called the name of that place Kibrothhattaavah,.... That is, Moses called it so, or it was called by the children of Israel, and by others in later times, by this name, which signifies "the
Read John Gill on Numbers 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd there went forth a wind from the LORD, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side,
Read Robert Jamieson on Numbers 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleKibroth-hattaavah, Heb. The graves of lust, i.e. of the men that lusted, as it here follows. The abstract for the concrete, which is frequent; as poverty, , pride, , deceit, sins, , &c., dreams, , are put for men who are poor, or proud, or deceitful, or sinful, or dreamers. And it notes that this plague did not seize upon all that did eat of the quails, for then all had been destroyed, but only upon those who were inordinate both in the desire and use of them.
Read Matthew Poole on Numbers 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 11:34 And he called the name of that place Kibrothhattaavah: because there they buried the people that lusted.Ver. 34. They buried the people.] Who, by a hasty testament, bequeathed this new name to the place they lay buried in.
Read John Trapp on Numbers 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) Kibroth-hattaavah—i.e., the graves of lust ‘or, desire). In Numbers 33:16, Kibroth-hattaavah is mentioned as the first station after the departure from Sinai, whereas it is obvious that there must have been an encampment at Taberah. Taberah may have been the name given to a part of Kibroth-hattaavah, or the two names may have belonged to the same place.
Read Charles John Ellicott on Numbers 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. Kibroth-hattaavah] The graves of lust; and thus their scandalous crime was perpetuated by the name of the place. 1. St. JUDE speaks of persons who were murmurers and complainers, walking after their own lusts, Jude 1:16, and seems to have this people particularly in view, whom the sacred text calls μεμψιμοιροι, complainers of their lot. They could never be satisfied; even God himself could not please them, because they were ever preferring their own wisdom to his. God will save us in his own way, or not at all; because that way, being the plan of infinite wisdom, it is impossible that we can be saved in any other. How often have we professed to pray, "Thy will be done!" And how…
Read AdamClarke on Numbers 11 →CambridgeThe Cambridge Bible for Schools and Colleges4–34. (I) The Manna and Quails. J . (II) The burden of the people too heavy for Moses. J . (III) The Spirit of ecstasy upon the elders. E . These verses should be studied in the following order: (I) Numbers 11:4-10; Numbers 11:13; Numbers 11:18-24 a (to ‘the words of the Lord’), 31–34. (II) Numbers 11:11-12; Numbers 11:14-15. (III) Numbers 11:16-17 a, 24b–30. It will be seen that the narratives (II) and (III) have no real connexion with (I). In the process of compilation two sentences were lost. The words ‘And Moses said unto Jehovah’ in Numbers 11:11 a are required for both narratives, and must be added for (I) at the beginning of Num 11:13. Similarly Numbers 11:18 (as Numbers 11:16) must…
Read Cambridge on Numbers 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. Kibroth-hattaavah — This word, signifying the graves of lust, is to the dead murmurers an epitaph, and to the living a warning against yielding to the clamours of unbridled appetite.
Read Daniel Denison Whedon on Numbers 11 →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
So they called that place Kibroth-hattaavah, because there they buried the people who had craved other food.
The name of that place was called Kibroth Hattaavah, because there they buried the people who lusted.
So they called that place Kibroth-hattaavah, because there they buried the people who had craved other food.
So the name of that place was called Kibroth Hattaavah, because there they buried the people that craved different food.
Tyndale line
And he called the name of that place Kibroth-hattaavah: because there they buried the people that lusted.
And the name of that place was called Kibroth-hattaavah, because there they buried the people that lusted.
And the name of that place was called Kibroth-hattaavah: because there they buried the people that lusted.
And he called the name of that place Kibroth-hattaavah: because there they buried the people that lusted.
So the name of the place was called, Kibroth-hattaauah: for there they buried the people that fell a lusting.
Strictly literal
And they called the name of that place Kibroth-hattaavah; because there they buried the people who lusted.
and [one] calleth the name of that place Kibroth-Hattaavah, for there they have buried the people who lust.
and [one] calls the name of that place Kibroth-Hattaavah, for there they have buried the people who lust.
And he called the name of that place Kibroth-hattaavah; because there they buried the people that had lustfully craved.
That place was named Kibroth Hattaavah, because there they buried the people who had craved meat.
From the Latin
And that place was called, The graves of lust: for there they buried the people that had lusted. And departing from the graves of lust, they came unto Haseroth, and abode there.
Simplified
They named that place Kibroth-hattaavah, because that was where they buried the people who had these intense food cravings.
So that place was named Kibroth-hattaavah; because there they put in the earth the bodies of the people who had given way to their desires.
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 Samaritan Pentateuch agrees with the Masoretic Text word for word, affirming the accuracy of the biblical record. The Dead Sea Scrolls contain partial restorations, with some words supplied by an editor, indicating damage but not variation in the core text.
וַיִּקְרָ֛א אֶת־ שֵֽׁם־ הַמָּק֥וֹם הַה֖וּא קִבְר֣וֹת הַֽתַּאֲוָ֑ה כִּי־ שָׁם֙ קָֽבְר֔וּ אֶת־ הָעָ֖ם הַמִּתְאַוִּֽים׃
4 of the 13 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.
ויקרא שׁם המקום ההוא קברות התאוה כי שׁם קברו את העם המתאוים
Agrees with the Masoretic Text here, word for word.
[ויקרא] [את] [שם] [המקום] [ההואה] קברות [התאוה] [כיא] [שם] [קברו] [את] [העם] [המתאוים]
nothing on the leather here — 1 partly restored, 12 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 Numbers 11:34
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 קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
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…
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
קִבְרוֹת הַתַּאֲוָה refers to a location in the wilderness known as Kibroth-hattaavah, which translates to 'graves of desire' or 'graves of lust.' It is derived from the feminine plural of two Hebrew roots, indicating a place associated with longing. This site is mentioned as a station of the Israelites, located three campsites away from Sinai.
קִבְרוֹת הַתַּאֲוָה n.pr.loc. a station in wilderness (the graves of desire)
base
H6914 קִבְרוֹת הַתַּאֲוָה a station in wilderness (the graves of desire)
6914 Qibrowth hat-Ta'a-vah kib-roth' hat-tah-av-aw'
from the feminine plural of 6913 and 8378 with the article
interposed; graves of the longing; Kibroth-hat-Taavh, a place
in the Desert:--Kibroth-hattaavah.
see HEBREW for 06913
see HEBREW for 08378
קִבְרוֹת הַתַּאֲוָה (qiv.rot hat.ta.a.vah) — Kibroth-hattaavah.
§ Kibroth-hattaavah = "graves of lust"
a station of Israel in the wilderness 3 campsites away from Sinai near the gulf of Akabah
N-proper — Noun properHNpl
קִבְרוֹת הַתַּאֲוָה refers to a location in the wilderness known as Kibroth-hattaavah, which translates to 'graves of desire' or 'graves of lust.' It is derived from the feminine plural of two Hebrew roots, indicating a place associated with longing. This site is mentioned as a station of the Israelites, located three campsites away from Sinai.
קִבְרוֹת הַתַּאֲוָה n.pr.loc. a station in wilderness (the graves of desire)
base
H6914 קִבְרוֹת הַתַּאֲוָה a station in wilderness (the graves of desire)
6914 Qibrowth hat-Ta'a-vah kib-roth' hat-tah-av-aw'
from the feminine plural of 6913 and 8378 with the article
interposed; graves of the longing; Kibroth-hat-Taavh, a place
in the Desert:--Kibroth-hattaavah.
see HEBREW for 06913
see HEBREW for 08378
קִבְרוֹת הַתַּאֲוָה (qiv.rot hat.ta.a.vah) — Kibroth-hattaavah.
§ Kibroth-hattaavah = "graves of lust"
a station of Israel in the wilderness 3 campsites away from Sinai near the gulf of Akabah
HNpl — Noun properHNpl
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
קָבַר (qabar) is a Hebrew verb meaning 'to bury.' It has several forms, including Qal (to bury), Niphal (to be buried), Piel (to bury in masses), and Pual (to be buried). The entries indicate its use in various contexts, including a reference to Genesis 25:10.
קָבַר 132 vb. bury
Qal 86 bury
Niph. 39 be buried
Pi. bury (in masses)
Pu. Gn 25:10.
base
H6912 קָבַר bury
6912 qabar kaw-bar'
a primitive root; to inter:--X in any wise, bury(-ier).
קָבַר (qa.var) — to bury.
1) to bury
1a) (Qal) to bury
1b) (Niphal) to be buried
1c) (Piel) to bury, bury (in masses)
1d) (Pual) to be buried
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אָוָה (avah) is a primitive root meaning to desire or wish for. It encompasses a range of meanings including to covet, long for, and lust after, often relating to bodily appetites. The verb appears in various forms, such as in the Piel and Hithpael stems, which indicate different nuances of desire.
[אָוָה] vb. incline, desire
Pi. desire
Hithp. desire, long for, lust after
base
H183 [אָוָה] incline, desire . desire
. desire, long for, lust after
183 'avah aw-vaw'
a primitive root; to wish for:--covet, (greatly) desire, be
desirous, long, lust (after).
אָוָה (a.vah) — to desire.
1) desire, incline, covet, wait longingly, wish, sigh, want, be greedy, prefer
1a) (Piel) to desire, crave (food and drink)
1b) (Hithpael) to desire, long for, lust after (of bodily appetites)
Art | V-Hithpael — Particle · verb hithpael participle (active) masculine pluralHTd/Vtrmpa