Jeremiah 18:15 — Word Study
WLCכִּֽי־ שְׁכֵחֻ֥נִי עַמִּ֖י לַשָּׁ֣וְא יְקַטֵּ֑רוּ וַיַּכְשִׁל֤וּם בְּדַרְכֵיהֶם֙ שְׁבִילֵ֣י עוֹלָ֔ם לָלֶ֣כֶת נְתִיב֔וֹת דֶּ֖רֶךְ לֹ֥א סְלוּלָֽה׃
BSAYetkîy My peopleʻam [Amaw, a nation or tribe] have forgotten Meshâkach■ [to mislay or be oblivious to] They burn incenseqâṭar▸ [to offer, with a special altar] to worthless idolsshâvᵉʼ [vanity, empty or deceitful things] that make them stumblekâshal▸ [to lose balance, to falter] in their waysderek [paths or roads] [leaving] the ancientʻôwlâm [long-standing, from of old] roadsshâbîyl on ruttednâthîyb [unmade, not built up] bypathsderek [side-roads, paths not cast up] instead oflôʼ on the highwayçâlal [the main road, the way of life]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| שְׁכֵחֻ֥נִי | they have forgotten me | Verb qal perfect third person common plural, suffix |
| עַמִּ֖י | people my | Noun common masculine singular construct, suffix |
| לַשָּׁ֣וְא | to falsehood | Preposition, noun common masculine singular absolute |
| יְקַטֵּ֑רוּ | they make smoke | Verb, Piel, imperfect third person masculine plural |
| וַיַּכְשִׁל֤וּם | and they have caused to stumble them | Verb hiphil sequential imperfect third person masculine plural, suffix |
| בְּדַרְכֵיהֶם֙ | in ways their | Preposition, noun common masculine plural construct, suffix |
| שְׁבִילֵ֣י | paths of | Noun common, masculine plural construct |
| עוֹלָ֔ם | antiquity | Noun common, masculine singular absolute |
| לָלֶ֣כֶת | to walk | Preposition, verb qal infinitive construct common |
| נְתִיב֔וֹת | paths | Noun common, feminine plural construct |
| דֶּ֖רֶךְ | a way | Noun common, both singular absolute |
| לֹ֥א | not | Particle |
| סְלוּלָֽה׃ | built up | Verb, Qal, participle (passive) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet My people have forgotten Me. They burn incense to worthless idols that make them stumble in their ways, leaving the ancient roads to walk on rutted bypaths instead of on the highway. |
| KJV | Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up; |
| ASV | For my people have forgotten me, they have burned incense to false gods; and they have been made to stumble in their ways, in the ancient paths, to walk in bypaths, in a way not cast up; |
| YLT | But My people have forgotten Me, to a vain thing they make perfume, And they cause them to stumble in their ways — paths of old, To walk in paths — a way not raised up, |
| WEB | For my people have forgotten me. They have burned incense to false gods. They have been made to stumble in their ways in the ancient paths, to walk in byways, in a way not built up, |
| BBE | For my people have put me out of their memory, burning perfumes to that which is nothing; and because of this, I will put a cause of falling in their ways, even in the old roads, and will make them go on side-roads, in a way not lifted up; |
There are no significant differences in how translations render the key terms in this verse.
The sentence is structured around a main clause, with several subordinate phrases detailing the actions and consequences of the people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָטַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 18:15
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 Consequences of Forsaking Godgenerated
Jeremiah 18:15 reflects God's sorrow over His people forgetting Him and turning to idols. This passage illustrates the spiritual decline and the consequences of abandoning the ancient paths of righteousness for misleading alternatives. It serves as a reminder of the importance of staying true to God's ways, as seen in the surrounding verses that emphasize the repercussions of such actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:13–19 | “For My people have committed two evils: They have forsaken Me, the fountain of living water, and they have dug their own cisterns— broken cisterns that cannot hold water. |
| 2 | Jeremiah 3:21 | A voice is heard on the barren heights, the children of Israel weeping and begging for mercy, because they have perverted their ways and forgotten the LORD their God. |
| 3 | Jeremiah 13:25 | This is your lot, the portion I have measured to you,” declares the LORD, “because you have forgotten Me and trusted in falsehood. |
| 4 | Jeremiah 17:13 | O LORD, the hope of Israel, all who abandon You will be put to shame. All who turn away will be written in the dust, for they have abandoned the LORD, the fountain of living water. |
| 5 | Jeremiah 10:15 | They are worthless, a work to be mocked. In the time of their punishment they will perish. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — שְׁכֵחֻ֥נִי, she.khe.Chu.nigenerated
The verb שָׁכַח (shakach) means 'to forget' and indicates a state of oblivion or neglect. The parsing as a perfect verb in the third person plural suggests a completed action: 'they have forgotten.' This reflects a collective failure to remember God's commands and presence.
In this context, forgetting is not merely a lapse in memory; it signifies a deeper spiritual disconnection from God. The use of this verb highlights the seriousness of the people's actions as they neglect their relationship with Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the rendering of שְׁכֵחֻ֥נִי as 'forgotten' in all versions, including the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb of the verse is שְׁכֵחֻ֥נִי, they have forgotten, which governs the sentence. It is followed by a series of phrases that elaborate on the actions and consequences of the people.
The structure emphasizes the actions of forgetting and the subsequent worship of idols, which leads to their stumbling in ways. The order of the phrases highlights the progression from forgetting God to engaging in idolatry.
Septuagint Backgroundgenerated
The Septuagint translates שְׁכֵחֻ֥נִי with the Greek word μου (G3450), meaning 'me.' This choice underscores the personal nature of the forgetfulness, emphasizing the relationship between God and His people.
The translation also reflects a direct address, reinforcing the emotional weight of the statement as God laments His people's actions.
In plain words — the whole versegenerated
Jeremiah 18:15 shows God expressing sorrow over His people forgetting Him and turning to worthless idols. They stumble in their ways by leaving the ancient paths and walking on unmade byways instead of the established highway.
Frequently Asked Questionsgenerated
Forgetting God means neglecting His commands and presence, leading to spiritual decline.
Burning incense to idols represents a form of worship that diverts attention from God, reflecting a lack of faithfulness.
Leaving the ancient roads leads to stumbling and spiritual failure, as the people turn to misleading paths.
This verse serves as a warning to remain faithful to God's ways and not to be distracted by false teachings or idols.
Reflection Questionsgenerated
- In what ways might I be forgetting God in my daily life?
- What are some modern idols that can lead me away from God's path?
- How can I ensure I am walking on the ancient roads God has set before me?
- What practices can help me remember and stay connected to God?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the consequences of forgetting God and the resulting spiritual decline.
Because my people have forgotten me, offering sacrifices in vain and stumbling in their ways, in the paths of the world (or eternal) in order to walk through them on an untrodden journey.Early Church Fathers on Jeremiah 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 18:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause my people hath forgotten me,.... Or, "that they have forgotten me" (z); this is the horrible thing they have done, which was unheard of among the Gentiles, who were always tenacious of their
Read John Gill on Jeremiah 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up; Because -
Read Robert Jamieson on Jeremiah 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleForgotten and forsaken are much the same thing, differing only as the cause and the effect; for if men remembered God as they ought to do, they would not forsake him. By vanity he means idols; which are called vanity, not only because they are in themselves nothing of what they are pretended to be, and because the worshipping of them is a high degree of sin, which is often called vanity in Scripture, but because the service of them is of no use nor profit, or advantage; and any expectations from them are idle and vain, for which there is no ground at all. Whether the false prophets or the idols are here said to cause them to stumble by receding from the ancient paths is uncertain. The words…
Read Matthew Poole on Jeremiah 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 18:15 Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [from] the ancient paths, to walk in paths, [in] a way not cast up;Ver. 15. Because my people hath forgotten me.] Not forsaken me only. Of all things God cannot abide to be forgotten; this is that very horrible thing, this is filthiness in virgin Israel, which is most abominable. From the ancient paths.] Chalked out by the law, and walked in by the patriarchs and prophets; Heb., Paths of antiquity or of eternity. Set a jealous eye upon novelties, and shun untrodden paths, as dangerous. Vepreta avia.
Read John Trapp on Jeremiah 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Vanity.—The word is not that commonly so translated (as in Jeremiah 2:5; Jeremiah 10:8; Ecclesiastes 1:2, et al., q. 5), but that which had been used of idols in Jeremiah 2:30; Jeremiah 4:30; Jeremiah 6:29, rendered “in vain.” See also Ezekiel 13:6; Ezekiel 13:8-9. They have caused.—No persons have been named, but the prophet clearly has in view the prophets and teachers who had led the people astray. To stumble in their ways from the ancient paths.—The preposition “from” is not in the Hebrew, and does not improve the sense. The words “the ancient paths,” literally, the paths of the age, or of eternity, are in apposition with “their ways,” and point to the old immemorial faith of the…
Read Charles John Ellicott on Jeremiah 18 →CambridgeThe Cambridge Bible for Schools and Colleges15. For] This continues the thought of the 13th v., Jeremiah 18:14 being parenthetic. vanity] lit. unreality, meaning idols, but a different word from that used in Jeremiah 2:5, where see notes. Here the sense is materially or morally unsubstantial or groundless. See Dr. Parallel Psalter, p. 464. they have caused] The pronoun must refer to the idols (2 Chronicles 28:23); but it is better, as the LXX’s rendering suggests, to translate have stumbled, thus retaining “the people” as the subject. in the ancient paths] Cp. ch. Jeremiah 6:16. not cast up] not raised above the inequalities and obstructions of the adjoining fields.
Read Cambridge on Jeremiah 18 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause - “For.” Jeremiah returns to, and continues the words of, Jeremiah 18:13. Vanity - A word meaning “falsehood,” which signifies that the worship of idols is not merely useless but injurious.
Read Albert Barnes on Jeremiah 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. They have caused — The construction here is impersonal — men have caused, etc. In all probability the reference is to Judah’s false prophets and false priests who really made her to err. Jeremiah 5:31.
Read Daniel Denison Whedon on Jeremiah 18 →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
Yet My people have forgotten Me. They burn incense to worthless idols that make them stumble in their ways, leaving the ancient roads to walk on rutted bypaths instead of on the highway.
For my people have forgotten me. They have burned incense to false gods. They have been made to stumble in their ways in the ancient paths, to walk in byways, in a way not built up,
Yet My people have forgotten Me. They burn incense to worthless idols that make them stumble in their ways, leaving the ancient roads to walk on rutted bypaths instead of on the highway.
Yet my people have forgotten me and offered sacrifices to worthless idols! This makes them stumble along in the way they live and leave the old reliable path of their fathers. They have left them to walk in bypaths, in roads that are not smooth and level.
Tyndale line
Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up;
For my people have forgotten me, they have burned incense to false gods; and they have been made to stumble in their ways, in the ancient paths, to walk in bypaths, in a way not cast up;
For my people hath forgotten me, they have burned incense to vanity; and they have caused them to stumble in their ways, in the ancient paths, to walk in bypaths, in a way not cast up;
Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up;
Because my people hath forgotten me, and haue burnt incense to vanitie, and their prophets haue caused them to stumble in their wayes from the auncient wayes, to walke in the pathes and way that is not troden,
Strictly literal
For my people hath forgotten me: they burn incense to vanity; and they have caused them to stumble in their ways, the ancient paths, to walk in by-paths of a way not cast up;
But My people have forgotten Me, to a vain thing they make perfume, And they cause them to stumble in their ways — paths of old, To walk in paths — a way not raised up,
But My people have forgotten Me, they make incense to a vain thing, || And they cause them to stumble in their ways—paths of old, || To walk in paths—a way not raised up,
That my people have forgotten me, that they have burnt incense to false gods, and are made to stumble on their ways, the ancient beaten tracks, to walk in paths, on a road which is not leveled?
Yet my people have forgotten me. They have made offerings to useless idols and been made to stumble in their paths; they have left the ancient paths to walk lesser paths.
From the Latin
Because my people have forgotten me, sacrificing in vain, and stumbling in their ways, in ancient paths, to walk by them in a way not trodden:
Simplified
But my people have rejected me! They burn incense to useless idols which trip them up, making them leave the old roads in order to walk down unmade paths instead of the highway.
For my people have put me out of their memory, burning perfumes to that which is nothing; and because of this, I will put a cause of falling in their ways, even in the old roads, and will make them go on side-roads, in a way not lifted up;
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 Septuagint largely agree in their wording, with 13 of the 14 words matched. The Dead Sea Scrolls fragment 4Q70 contains parts of the verse, indicating that the core message has been preserved across these ancient texts.
כִּֽי־ שְׁכֵחֻ֥נִי עַמִּ֖י לַשָּׁ֣וְא יְקַטֵּ֑רוּ וַיַּכְשִׁל֤וּם בְּדַרְכֵיהֶם֙ שְׁבִילֵ֣י עוֹלָ֔ם לָלֶ֣כֶת נְתִיב֔וֹת דֶּ֖רֶךְ לֹ֥א סְלוּלָֽה׃
13 of the 14 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.
שבילי עולם ללכת נתיבות דרך לא סלולה
7 words of the verse are on this fragment — 2 partly restored.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 18:15
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.
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…
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
The Hebrew word קָטַר (*qatar*) is a verb meaning to smoke or burn, particularly in the context of sacrifices and incense. It has various forms, including nouns for incense (מֻקְטָר, *muqtar*) and incense-altar (מְקַטֵרָה, *meqaterah*). The entries indicate its use in worship practices, with a focus on creating fragrance through fire.
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
make sacrifices smoke
cause incense to smoke, offer incense
make smoke upon
Hoph. be made to smoke as a sacrifice
H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar
6999 qatar kaw-tar'
a primitive root (identical with 7000 through the idea of
fumigation in a close place and perhaps thus driving out the
occupants); to smoke, i.e. turn into fragrance by fire
(especially as an act of worship):--burn (incense, sacrifice)
(upon), (altar for) incense, kindle, offer (incense, a
sacrifice).
see HEBREW for 07000
קָטַר (qa.tar) — to offer: burn.
: burn
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
מֻקְטָר (muq.tar) — incense.
v
incense
מְקַטֵרָה (me.qa.te.rah) — incense-altar.
incense-altar
קָטַר (qa.tar) — to offer: offer.
: offer
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
קָטַר (qa.tar) — to offer: to perfume.
: perfume
v
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
Conj | V-Hiphil-ConsecImperf-3mp | Suff — Verb hiphil sequential imperfect third person masculine plural · suffixHc/Vhw3mp/Sp3mp
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
שָׁבוּל (shabiyl) refers to a path or way, suggesting a route that flows or stretches out. The entries indicate that it is derived from a related term and primarily conveys the idea of a passage or track. There is some uncertainty in the exact nuances of its meaning, particularly regarding its connotation of flowing.
[שְׁבוּל, שְׁבִיל] n.[m.] way, path (prop. as flowing along, stretching out ?)
base
H7635 שָׁבוּל, שְׁבִיל, שָׁבִיל
7635 shabiyl shaw-beel'
from the same as 7640; a track or passage-way (as if flowing
along):--path.
see HEBREW for 07640
שְׁבוּל (sha.vil) — path.
way, path
N-mp — Noun common · masculine plural constructHNcmpc
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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
wok (peripatein): Aside from its frequent occurrence in the usual sense, the word "walk" is used figuratively of conduct and of spiritual states. (1) Observance of laws or customs: "Thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs" (Ac 21:21). (2) Of the spiritual life: "If we walk in the light, as he is in the light" (1Joh 1:7); "That like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life" (Ro 6:4); "Walk by the Spirit, and ye shall not fulfill the lust of the flesh" (Ga 5:16); "For we walk by faith, not by sight"…
Is often figuratively used to denote a man’s mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ’s favor here and in heaven, Ps 89:15 Re 3:4.
נָתִיב (nathiyb) refers to a path or pathway, emphasizing a trodden track. It can denote both a physical path and the concept of travel or a traveler. The feminine form נְתִיבָה (nethiybah) shares the same meaning. The word is derived from an unused root meaning to tramp.
נָתִיב n.m. path, pathway
base
נְתִיבָה n.f. id. [n.gd.ab];—path
base
H5410a נָתִיב path, pathway H5410b נְתִיבָה id. [5410a]
5410 nathiyb naw-theeb'
or (feminine) nthiybah {neth-ee-baw'}; or nthibah (Jeremiah
6:16) {neth-ee-baw'}; from an unused root meaning to tramp; a
(beaten) track:--path((-way)), X travel(-ler), way.
נָתִיב (na.tiv) — path.
1) trodden with the feet, path, pathway
2) path, pathway, traveller
נְתִיבָה (ne.ti.vah) — path.
1) trodden with the feet, path, pathway
2) path, pathway, traveller
Also means: na.tiv (נָתִיב "path" H5410A)
N-cp — Noun common · feminine plural constructHNcfpc
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular absoluteHNcbsa
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;
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
סָלַל (salal) is a Hebrew verb meaning to lift up or cast up, often in the context of building a highway or a way. It can also imply exalting oneself or something, as well as making something plain. The entries suggest a range of uses, from physical elevation to figurative exaltation.
[סָלַל] vb. lift up, cast up
Qal
cast up a highway
cast up a way
lift up
Pilp. exalt her (i.e. Wisdom)
Hithp. exalt oneself
base
H5549 סָלַל lift up, cast up
5549 calal saw-lal'
a primitive root; to mound up (especially a turnpike);
figurative, to exalt; reflexively, to oppose (as by a dam):--
cast up, exalt (self), extol, make plain, raise up.
סָלַל (sa.lal) — to build.
1) to lift up, cast up, exalt
1a) (Qal)
1a1) to cast up a highway
1a2) to cast up a way
1a3) to lift up (of song)
1b) (Pilpel) to exalt, esteem highly, prize
1c) (Hithpoel) to exalt oneself
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa