Isaiah 21:5 — Word Study
WLCעָרֹ֧ךְ הַשֻּׁלְחָ֛ן צָפֹ֥ה הַצָּפִ֖ית אָכ֣וֹל שָׁתֹ֑ה ק֥וּמוּ הַשָּׂרִ֖ים מִשְׁח֥וּ מָגֵֽן׃ פ
BSAThey prepareʻârak [set in order, arrange] a tableshulchân [for a meal or sacred purpose] they lay outtsâphâh [overlay, cover] a carpettsâphîyth△ [rug, mat] they eatʼâkal [devour, consume] they drinkshâthâh [feast, indulge] Rise upqûwm [stand, arise] O princessar [rulers, captains] oilmâshach [anoint, rub with oil] the shieldsmâgên [protective armor, defense]
| Greek | English | Parsing |
|---|---|---|
| עָרֹ֧ךְ | they are arranging | Verb, Qal, infinitive absolute |
| הַשֻּׁלְחָ֛ן | the table | Particle, noun common masculine singular absolute |
| צָפֹ֥ה | they are spreading out | Verb, Qal, infinitive absolute |
| הַצָּפִ֖ית | the rug | Particle, noun common feminine singular absolute |
| אָכ֣וֹל | eating | Verb, Qal, infinitive absolute |
| שָׁתֹ֑ה | drinking | Verb, Qal, infinitive absolute |
| ק֥וּמוּ | arise | Verb, Qal, imperative second person masculine plural |
| הַשָּׂרִ֖ים | O officials | Particle, noun common masculine plural absolute |
| מִשְׁח֥וּ | smear | Verb, Qal, imperative second person masculine plural |
| מָגֵֽן׃ פ | a shield | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They prepare a table, they lay out a carpet, they eat, they drink! Rise up, O princes, oil the shields! |
| KJV | Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, and anoint the shield. |
| ASV | They prepare the table, they set the watch, they eat, they drink: rise up, ye princes, anoint the shield. |
| YLT | Arrange the table, watch in the watch-tower, Eat, drink, rise, ye heads, anoint the shield, |
| WEB | They prepare the table. They set the watch. They eat. They drink. Rise up, you princes, oil the shield! |
| BBE | They make ready the table, they put down the covers, they take food and drink. Up! you captains; put oil on your breastplates. |
Where they part company is עָרֹ֧ךְ — see How Translations Differ.
The structure features multiple main clauses, each describing actions, with imperative calls to action at the end, emphasizing urgency.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָרַךְ
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word 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 — Isaiah 21:5
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 Prophecy Against Babylongenerated
Isaiah 21:5 describes a vivid scene where leaders prepare for a feast while also being called to readiness for battle. The juxtaposition of indulgence and the need for vigilance highlights the impending doom facing Babylon. This passage serves as a warning of the consequences of complacency amidst celebration, emphasizing the need for alertness in times of crisis.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 22:13–14 | But look, there is joy and gladness, butchering of cattle and slaughtering of sheep, eating of meat and drinking of wine: “Let us eat and drink, for tomorrow we die!” |
| 2 | Daniel 5:1–5 | Later, King Belshazzar held a great feast for a thousand of his nobles, and he drank wine with them. |
| 3 | 1 Corinthians 15:32 | If I fought wild beasts in Ephesus for human motives, what did I gain? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” |
| 4 | Isaiah 13:2–17 | Raise a banner on a barren hilltop; call aloud to them. Wave your hand, that they may enter the gates of the nobles. |
| 5 | Isaiah 45:1–3 | This is what the LORD says to Cyrus His anointed, whose right hand I have grasped to subdue nations before him, to disarm kings, to open the doors before him, so that the gates will not be shut: |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — עָרֹ֧ךְ, 'a.Rokhgenerated
The verb עָרַךְ (arak) means to arrange or set in order. It is used here in the infinitive absolute form, indicating an action that is being emphasized in the context of preparation.
This word encompasses a range of meanings related to order, including the preparation of a table for a meal or sacred purpose. The act of arranging signifies not just physical organization but also the value placed on the items being arranged.
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 finite verb עָרֹ֧ךְ governs the entire verse, with several phrases hanging off it: an infinitive phrase describing the action of preparing, followed by additional clauses detailing the actions of laying out, eating, and drinking.
The structure emphasizes the sequence of actions, with the imperative ק֥וּמוּ (arise) calling the officials to action, highlighting the urgent need for readiness amidst the celebratory context.
Septuagint Backgroundgenerated
The Septuagint translates עָרֹ֧ךְ as ἑτοίμασον (hetoimasōn), which means 'prepare' and carries a similar connotation of readiness. This choice underscores the theme of preparation, linking the act of arranging with the need for vigilance.
The Greek term reflects a narrowing of focus, as it emphasizes the act of preparing for an event, aligning with the urgent call to action present in the Hebrew text.
In plain words — the whole versegenerated
Isaiah 21:5 describes a scene where leaders are preparing a feast while also being called to rise and prepare for battle. This verse contrasts the indulgence of eating and drinking with the urgency of military readiness, serving as a warning against complacency.
Frequently Asked Questionsgenerated
The preparation of the table signifies a moment of indulgence and celebration, but it is juxtaposed with the urgent call for leaders to be ready for battle, highlighting the tension between leisure and vigilance.
The call to arise indicates the need for leaders to transition from a state of indulgence to one of readiness and action, reflecting the urgency of the situation.
The imagery of eating and drinking conveys a sense of normalcy and celebration, yet it serves as a stark reminder of the impending danger that requires immediate attention.
This verse relates to the overall message of Isaiah by illustrating the consequences of complacency and the need for vigilance in the face of impending judgment.
Reflection Questionsgenerated
- In what areas of my life do I need to be more vigilant, rather than complacent?
- How can I prepare for challenges while still enjoying times of celebration?
- What does it mean for me to 'arise' in my own circumstances?
- How can I balance my responsibilities with moments of rest and indulgence?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight the urgency of readiness amidst indulgence, as seen in the comments from Jerome, who notes the significance of the banquet context in relation to impending doom.
And in testimony of the fact that Babylon was captured during a banquet, Isaiah clearly exhorts it to battle when he writes, “Babylon, my beloved,Early Church Fathers on Isaiah 21 →
Set the table, observe those who are eating and drinking: arise, leaders, take up the shield. This place is understood in two ways: o Medes and Elamites, of whom I spoke above: ascend, O Elam, besiege the Medes, take food,Early Church Fathers on Isaiah 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 21:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePrepare the table,.... Set it, spread it, furnish it with all kind of provisions, as at a feast; and such an one Belshazzar made, the night the city was taken: these words are directed to him by his
Read John Gill on Isaiah 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPrepare the table, watch in the watchtower, eat, drink: arise, ye princes, and anoint the shield.
Read Robert Jamieson on Isaiah 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePrepare the table; furnish it with meats and drinks, as it follows. The prophet foretells what the Babylonians would be doing when their’ enemies were at their doors, that they would give up themselves to feasting and security. Watch in the watch-tower, to give us notice of any approaching danger, that in the mean time we may more securely indulge ourselves in mirth and pleasures. Arise, ye princes; either, 1. Ye Medes and Persians; whilst your enemies the Babylonians are feasting securely, prepare to make your assault. Or, 2. Ye princes of Babylon; arise from the table and run to your arms. Which sudden alarm and change of their posture proceeded from tidings out of the watch-tower, as may…
Read Matthew Poole on Isaiah 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 21:5 Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, [and] anoint the shield.Ver. 5. Prepare the table.] Insultat regi Balthasari, ac irridendo voces illius memorat. Prepare the table, said Belshazzar. But more need he had to have said, Prepare the battle; set the army in array, &c. But this secure sot thought of no such matter. His destruction, though at hand, was hid from his eyes by the Lord, who “ Auferre mentem talibus primum solet, Caliginemque, affundit, ut ruant suas Furenter in clades, sibi quas noxii Accersierunt ultro, consiliis malis. ” Watch in the watchtower.] That we may revel the more securely. Eat, drink.] Etiamsi Hannibal sit ad portas…
Read John Trapp on Isaiah 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Prepare the table, watch in the watch-tower.—The words (historical infinitive) are better taken as indicative: They prepare . . . they watch. The last clause has been variously rendered, they spread the coverlet; i.e., for the couches of the revellers (Amos 6:4); and they take a horoscopes (Ewald). Here, with hardly a shadow of a doubt, there is a reference to the temper of reckless revel such as was the immediate forerunner of the capture of Babylon. The prophet had, perhaps, an analogue of such blind security before his eyes at the very time he wrote (Isaiah 22:13), which led him to anticipate a like state of things in Babylon. Anoint the shield . . .—The summons is one which in the…
Read Charles John Ellicott on Isaiah 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Prepare the table - "The table is prepared"] In Hebrew the verbs are in the infinitive mood absolute, as in Ezekiel 1:14: "And the animals ran and returned, רצוא ושוב ratso veshob, like the appearance of the lightning;" just as the Latins say, currere et reverti, for currebant et revertebantur. See Isaiah 32:11, and the note there. Arise, ye princes, and anoint the shield.] Kimchi observes that several of the rabbins understood this of Belshazzar's impious feast and death. The king of a people is termed the shield, because he is their defense. The command, Anoint the shield, is the same with Anoint a new king. Belshazzar being now suddenly slain, while they were all eating and…
Read AdamClarke on Isaiah 21 →
CambridgeThe Cambridge Bible for Schools and Colleges5. The prophet contrasts his own lonely vigils with the careless security of the Babylonian revellers (cf. Daniel 5; Jeremiah 51:39; Isaiah 14:11). Prepare the table, &c.] Render as in R.V. They prepare the table, they set the watch (the only measure of precaution adopted by the revellers), they eat, they drink. arise, ye princes] The banquet breaks up in confusion, for the foe is at the gates. anoint the shield] Shields were oiled (2 Samuel 1:21), probably to make the blows glide off them.
Read Cambridge on Isaiah 21 →
Albert Barnes1798–1870Barnes' Notes on the BiblePrepare the table - This verse is one of the most striking and remarkable that occurs in this prophecy, or indeed in any part of Isaiah. It is language supposed to be spoken in Babylon.
Read Albert Barnes on Isaiah 21 →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
They prepare a table, they lay out a carpet, they eat, they drink! Rise up, O princes, oil the shields!
They prepare the table. They set the watch. They eat. They drink. Rise up, you princes, oil the shield!
They prepare a table, they lay out a carpet, they eat, they drink! Rise up, O princes, oil the shields!
Arrange the table, lay out the carpet, eat and drink! Get up, you officers, smear oil on the shields!
Tyndale line
Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, and anoint the shield.
They prepare the table, they set the watch, they eat, they drink: rise up, ye princes, anoint the shield.
They prepare the table, they set the watch, they eat, they drink: rise up, ye princes, anoint the shield.
Prepare the table, watch in the watch-tower, eat, drink: arise, ye princes, and anoint the shield.
Prepare thou the table: watch in the watch towre: eate, drinke: arise, ye princes, anoynt the shielde.
Strictly literal
Prepare the table, appoint the watch; eat, drink: arise, ye princes, anoint the shield.
Arrange the table, watch in the watch-tower, Eat, drink, rise, ye heads, anoint the shield,
Arrange the table, watch in the watchtower, || Eat, drink, rise, you heads, anoint the shield,
Prepare the table, put on the candlesticks, eat, drink: arise, ye princes, and anoint the shield.
They prepare the table, they spread rugs and eat and drink; arise, princes, anoint your shields with oil.
From the Latin
Prepare the table, behold in the watchtower them that eat and drink: arise, ye princes, take up the shield.
Simplified
They set the table, they spread out the rugs, they eat and drink… “Get up, officers! Prepare your shields for battle!”
They make ready the table, they put down the covers, they take food and drink. Up! you captains; put oil on your breastplates.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls (1Qisaa and 4Q55) show agreement in the wording of the verse, with 8 of the 10 words matched. The Septuagint has a similar structure, though its word order differs significantly.
עָרֹ֧ךְ הַשֻּׁלְחָ֛ן צָפֹ֥ה הַצָּפִ֖ית אָכ֣וֹל שָׁתֹ֑ה ק֥וּמוּ הַשָּׂרִ֖ים מִשְׁח֥וּ מָגֵֽן׃ פ
8 of the 10 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.
ערוך השלחן צופה הצפית אכול שתה קומו השרים משחו מגן
10 words on the leather.
[ערך] [השלחן] [צפה] [הצפית] [אכול] שתה קומו השרים [משחו] [מגן]
2 words on the leather — 1 partly restored, 7 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 Isaiah 21:5
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.
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
"Table" is derived from the Latin tabula, meaning primarily "a board," but with a great variety of other significances, of which "writing-tablet" is the most important for the Biblical use of "table." So in English "table" meant at first "any surface" and, in particular, "a surface for writing," and further specialization was needed before "table" became the name of the familiar article of furniture ("object with a horizontal surface"), a meaning not possessed by tabula in Latin. After this specialization "table" in the sense of "a surface for writing" was replaced in later English by the diminutive form "tablet." But "surface for writing" was still a common meaning of "table," and in this sense it represents luach (Ex 24:12, etc.), a word of uncertain origin, plax, "something flat" (
See BREAD, and EATING.
צָפָה (tsaphah) is a Hebrew verb meaning to lay out, overlay, or cover. It can refer to actions like plating or laying over materials, particularly metals. The entries suggest a focus on the physical act of covering or overlaying, with examples including pillars overlaid with gold. There is no significant disagreement among the lexicons.
[צָפָה] 47 vb. lay out, lay over
Qal they lay out the rug!
Pi. overlay, plate
Pu. impure silver laid over a sherd; pillars overlaid with gold.
base
H6823 [צָפָה] lay out, lay over .they lay out the rug!
. overlay, plate
. impure silver laid over a sherd; pillars overlaid with gold.
6823 tsaphah tsaw-faw'
a primitive root (probably identical with 6822 through the
idea of expansion in outlook, transferring to action); to
sheet over (especially with metal):--cover, overlay.
see HEBREW for 06822
צָפָה (tsa.phah) — to overlay.
1) to lay out, lay over, overlay, cover
1a) (Piel) to overlay, plate, stud
1b) (Pual) to be laid over
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
צָפִית (tsaphiyth) is primarily defined as a rug or carpet, indicating something laid out. Additionally, Strong's entry suggests a connection to a sentry or watchtower, derived from a related root. The only specific biblical reference provided is Isaiah 21:5.
צָפִית n.f. rug, carpet (laid out);—Is 21:5
ref
H6844 צָפִית rug, carpet (laid out)
6844 tsaphiyth tsaw-feeth'
from 6822; a sentry:--watchtower.
see HEBREW for 06822
צָפִית (tsa.phit) — rug.
1) rug, carpet
2) (CLBL) watch
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
rug: Alternative rendering of a word (semikhah) in Jud 4:18 the Revised Version (British and American), "mantle" the King James Version. The translation is doubtful; Oxford Hebrew Lexicon; see Brown, Driver, and Briggs gives "rug or thick coverlet (?)."
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
Eating
The ancient Hebrews would not eat with the Egyptians (Gen. 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners (Matt. 9:11). The Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Luke 7:36-50). Their principal meal was at noon (Gen. 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The word “eat” is used metaphorically…
The Jews would have considered themselves polluted by eating with people of another religion, or with any who were ceremonially unclean or disreputable-as with Samaritans, Joh 4:9, publicans, Mt 9:11, or Gentiles, Ac 10:28 Ga 2:12. Eating together was an established token of mutual confidence and friendship, a pledge of friendly relations between families, which their children were expected to perpetuate. The rites of hospitality were held sacred; and to this day, among the Arabs, a fugitive is safe for the time, if he gains the shelter of even an enemy’s tent. The abuse of hospitality was a great crime, Ps 41:9.
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
מָשַׁח (mashach) means to smear or anoint, often with oil, for purposes of consecration or setting apart for a religious role. It can also refer to painting. The entries indicate its use in both a physical and a ceremonial context, particularly in the Old Testament.
מָשַׁח vb. smear, anoint
Qal
smear, house with colour (paint)
anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
anoint, consecrate to religious service
Niph. be anointed
base
H4886 מָשַׁח smear, anoint .. smear, house with colour (paint)
. anoint, as consecration, solemn setting apart to an office, always by use of oil poured on the head
. anoint, consecrate to religious service
. be anointed
4886 mashach maw-shakh'
a primitive root; to rub with oil, i.e. to anoint; by
implication, to consecrate; also to paint:--anoint, paint.
מָשַׁח (ma.shach) — to anoint.
1) to smear, anoint, spread a liquid
1a) (Qal)
1a1) to smear
1a2) to anoint (as consecration)
1a3) to anoint, consecrate
1b) (Niphal) to be anointed
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
N-cs — Noun common · masculine singular absoluteHNcmsa
sheld.
See ARMOR, IV, 1.
Shield
Used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3).
Used figuratively of God and of earthly princes as the defenders of their people (Gen. 15:1; Deut. 33:29; Ps. 33:20; 84:11). Faith is…
The ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burnt. (Ezekiel 39:9) It was frequently cased with metal, either brass or copper; its appearance in this case resembled gold when the sun shone on it, 1 Macc. 6:39 and to this, rather than to the practice of smearing blood on the shield we may refer the redness noticed by. Nahum. (Nahum 2:3) The surface of the shield was kept bright by the application of oil as implied in (Isaiah 21:5) The shield was worn on the left arm, to which it was attached by a strap. Shields of state were covered with beaten gold. Shields were suspended about public buildings for ornamental purposes. (1 Kings 10:17) In the metaphorical language of the…
