from רָבַץ; a reclining place, i.e. fold (for flocks); couching place, place to lie down.
Transliteration:marbêts
Pronunciation:mar-bates'
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew noun מַרְבֵּץ (marbêts), `{{H4769}}`, denotes a "couching place," "resting place," or "place to lie down." It is derived from the verb רָבַץ (rabats), `{{H7257}}`, which means "to lie down," "crouch," "recline," or "stretch oneself out," commonly used in reference to animals. Thus, marbêts specifically refers to the *location* where such an action occurs. Its semantic range primarily encompasses a lair for wild animals or a fold/resting place for flocks, emphasizing a place of repose and security.
### Biblical Occurrences & Contextual Analysis
The term marbêts appears infrequently in the Hebrew Bible, with its two primary occurrences offering contrasting yet illuminating contexts:
1. **[[Isaiah 17:2]]**: "The cities of Aroer are forsaken; they will be for flocks, which will lie down, and no one will make them afraid." Here, marbêts describes the desolate cities of Aroer becoming a place where flocks will lie down undisturbed. This context is one of divine judgment and desolation, where human habitation is transformed into a wild or pastoral resting place for animals. The absence of human inhabitants implies both a lack of fear for the animals and a profound reversal of order, signifying the severity of God's hand in judgment. The once-bustling cities become silent havens for livestock.
2. **[[Nahum 2:11]] (or 2:12 in some translations)**: "Where is the lions' den, and the feeding place of the young lions, where the lion and lioness went, where the lion's cub went, and there was none to make them afraid?" In this passage, marbêts refers to the "lair" or "den" of lions, a place of security and rest for these predators. The prophet Nahum is foretelling the destruction of Nineveh, comparing the once-mighty city to a lion's den that will be emptied. This usage highlights marbêts not as a place of gentle repose for sheep, but as a secure stronghold for dangerous beasts, a place from which they launch their predatory activities and to which they return for rest.
The dual usage of marbêts for both sheepfolds and lion's dens underscores its core meaning as a secure resting place, but also reveals how the nature of that security differs based on who occupies it: a place of safety for the vulnerable (sheep) or a secure base for the powerful and dangerous (lions).
### Related Words & Concepts
The understanding of marbêts is enriched by examining its relationship with other Hebrew terms:
* **רָבַץ (rabats), `{{H7257}}`**: The verbal root, meaning "to lie down" or "couch." This fundamental connection emphasizes the action of resting that defines the marbêts. The verb itself is used for various animals (e.g., sheep in [[Psalm 23:2]], wild beasts in [[Isaiah 34:14]], lions in [[Genesis 49:9]]).
* **מִרְעֶה (mir'eh), `{{H4829}}`**: "Pasture" or "grazing place." While marbêts signifies the place of *rest*, mir'eh refers to the place of *feeding*. Both are essential components of a secure and provisioned environment for flocks.
* **נָוֶה (naveh), `{{H5116}}`**: "Habitation," "dwelling," or "pasture." This term often encompasses a broader sense of a dwelling place, including a shepherd's encampment or a sheepfold, thus sharing conceptual overlap with marbêts in the context of pastoral life.
* **מִכְלָה (miklah), `{{H4356}}`**: "Fold" or "enclosure for sheep." This term refers more specifically to the physical structure of a pen or enclosure for livestock.
The concept of a "resting place" in the Bible often carries connotations of security, provision, and peace, whether literal or metaphorical.
### Theological Significance
The theological significance of marbêts is multifaceted, drawing from its dual application and the contexts in which it appears:
1. **Divine Judgment and Desolation**: In [[Isaiah 17:2]], marbêts illustrates the consequences of divine judgment. The transformation of human cities into animal resting places signifies a profound reversal of order and a return to a more primitive state. It underscores God's sovereignty over human endeavors and His power to bring about desolation as a consequence of sin. This imagery serves as a stark reminder of the transience of human constructs in the face of divine decree.
2. **Paradox of Security**: The contrasting uses of marbêts for a sheepfold and a lion's den highlight a powerful theological paradox. What constitutes a "secure resting place" depends entirely on one's perspective and identity. For the sheep, it is a haven from predators; for the lion, it is a secure base for predation. This duality can be applied to theological concepts of refuge and danger: God is a secure marbêts for His people (e.g., [[Psalm 91:1-2]]), but for those who oppose Him, His presence can be a consuming fire or a source of terror.
3. **God as Provider and Sustainer**: Although marbêts is not directly used for God's provision of rest for His people, the underlying concept of a secure place for flocks to lie down resonates with the biblical theme of God as the Great Shepherd. Just as a shepherd provides a safe marbêts for his sheep, so too does God lead His people to "green pastures" and "still waters" where they can "lie down" in peace (cf. [[Psalm 23:2]]). The physical marbêts serves as a tangible representation of the divine provision of rest and security.
### Summary
The Hebrew word מַרְבֵּץ (marbêts), `{{H4769}}`, derived from the verb רָבַץ (rabats), `{{H7257}}`, denotes a "couching place" or "resting place." Its limited but significant occurrences in the Bible, specifically in [[Isaiah 17:2]] and [[Nahum 2:11]], reveal its nuanced meaning. In Isaiah, it describes desolate cities becoming a marbêts for flocks, signifying divine judgment and the reclaiming of human spaces by nature. In Nahum, it refers to a lion's den, a secure marbêts for predatory beasts. This duality highlights the concept of a secure resting place, whether for the vulnerable or the powerful, and underscores the theological themes of divine sovereignty in judgment, the paradoxical nature of security, and the broader biblical motif of God as the ultimate provider of rest and refuge.
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