Jeremiah 35:5 — Word Study
WLCוָאֶתֵּ֞ן לִפְנֵ֣י׀ בְּנֵ֣י בֵית־ הָרֵכָבִ֗ים גְּבִעִ֛ים מְלֵאִ֥ים יַ֖יִן וְכֹס֑וֹת וָאֹמַ֥ר אֲלֵיהֶ֖ם שְׁתוּ־ יָֽיִן׃
BSAThen I setnâthan▸ [before them, in their presence] pitchersgᵉbîyaʻ [jugs, containers] fullmâlêʼ [filled to the brim, abundant] of wineyayin [fermented drink] and [some] cupskôwç [goblets, vessels] beforepânîym the menbên of the housebayith [family, dwelling place] of the RechabitesRêkâh [a tribe in Judah] and I saidʼâmar▸ to themʼêl Drinkshâthâh [consume, swallow] some wineyayin [intoxicating beverage]
| Greek | English | Parsing |
|---|---|---|
| וָאֶתֵּ֞ן | and I put | Verb, Qal, sequential imperfect first person common singular |
| לִפְנֵ֣י׀ | before | Preposition, noun common masculine plural construct |
| בְּנֵ֣י | [the] sons of | Noun common, masculine plural construct |
| בֵית־ | [the] house of | Noun common, masculine singular construct |
| הָרֵכָבִ֗ים | the Rechabites | Particle, noun gentilic masculine plural absolute |
| גְּבִעִ֛ים | bowls | Noun common, masculine plural absolute |
| מְלֵאִ֥ים | full | Adj |
| יַ֖יִן | wine | Noun common, masculine singular absolute |
| וְכֹס֑וֹת | and cups | Conjunction, noun common feminine plural absolute |
| וָאֹמַ֥ר | and I said | Verb, Qal, sequential imperfect first person common singular |
| אֲלֵיהֶ֖ם | to them | Preposition, suffix |
| שְׁתוּ־ | drink | Verb, Qal, imperative second person masculine plural |
| יָֽיִן׃ | wine | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I set pitchers full of wine and some cups before the men of the house of the Rechabites, and I said to them, “Drink some wine.” |
| KJV | And I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said unto them, Drink ye wine. |
| ASV | And I set before the sons of the house of the Rechabites bowls full of wine, and cups; and I said unto them, Drink ye wine. |
| YLT | and I put before the sons of the house of the Rechabites goblets full of wine, and cups, and I say unto them, Drink ye wine. |
| WEB | I set before the sons of the house of the Rechabites bowls full of wine, and cups; and I said to them, “Drink wine!” |
| BBE | And I put before the sons of the Rechabites basins full of wine and cups, and I said to them, Take some wine. |
Where they part company is יָֽיִן — see How Translations Differ.
The main verb governs the action of setting before the Rechabites, followed by the invitation to drink.
6 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbנָתַן
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 35:5
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 Rechabites' Faithfulnessgenerated
Jeremiah 35:5 describes a moment when Jeremiah sets out pitchers of wine before the Rechabites, inviting them to drink. This act serves as a test of their commitment to the commands given by their ancestor Jonadab. The Rechabites' refusal to drink wine highlights their dedication to their vows, contrasting with the behavior of others in Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 35:2 | “Go to the house of the Rechabites, speak to them, and bring them to one of the chambers of the house of the LORD to offer them a drink of wine.” |
| 2 | Ecclesiastes 9:7 | Go, eat your bread with joy, and drink your wine with a cheerful heart, for God has already approved your works: |
| 3 | Amos 2:12 | “But you made the Nazirites drink wine and commanded the prophets not to prophesy. |
| 4 | 2 Corinthians 2:9 | My purpose in writing you was to see if you would stand the test and be obedient in everything. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מְלֵאִ֥ים, me.le.'Imgenerated
The word מָלֵא (male') means 'full' and refers to a state of completeness or abundance. It is used here to describe the pitchers filled with wine, emphasizing that they are not just partially filled but are abundant and overflowing.
In this verse, the adjective מְלֵאִ֥ים modifies the noun גְּבִעִ֛ים (gevi'im), indicating that the bowls are filled to the brim. The parsing shows it as an adjective, which conveys the quality of fullness, enhancing the imagery of the scene.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses full to describe the pitchers of wine.
Sentence Structuregenerated
The main verb וָאֶתֵּ֞ן (va'et'en, 'and I put') governs the entire verse, with several phrases hanging off it. The structure shows that Jeremiah is actively placing the items before the Rechabites, establishing the context for his invitation.
The sentence is built around the action of setting the pitchers and cups, followed by the command to drink. This order emphasizes Jeremiah's role in presenting the wine and the subsequent response of the Rechabites.
Septuagint Backgroundgenerated
The Septuagint translates וָאֶתֵּ֞ן as ἔδωκα (edōka), which means 'I gave.' This choice reflects a similar action but shifts the focus slightly from setting to giving, indicating a broader interpretation of Jeremiah's action.
The Greek word οἴνου (oinou) is used for יַיִן, emphasizing the fermented nature of the drink, consistent with the Hebrew.
In plain words — the whole versegenerated
Jeremiah 35:5 tells us that Jeremiah set pitchers full of wine and cups before the Rechabites and invited them to drink. This moment highlights the Rechabites' commitment to their ancestor's commands, as they refuse the wine offered to them.
Frequently Asked Questionsgenerated
It indicates abundance and sets the scene for a generous invitation to drink.
They were following the command of their ancestor Jonadab, who instructed them not to drink wine.
Jeremiah's action serves as a test of the Rechabites' faithfulness to their vows and contrasts with the behavior of others in Israel.
It illustrates the theme of obedience and faithfulness to God's commands, as exemplified by the Rechabites.
Reflection Questionsgenerated
- What commitments have I made that require me to stand firm like the Rechabites?
- How can I ensure that I remain faithful to my values in the face of temptation?
- What lessons can I learn from the Rechabites' refusal to drink wine?
- In what areas of my life do I need to seek God's guidance to remain steadfast?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 35:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I set before the sons of the house of the Rechabites pots full of wine, and cups,.... Which the prophet might have out of the chambers where these vessels were, and particularly from Maaseiah, if
Read John Gill on Jeremiah 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said unto them, Drink ye wine. No JFB commentary on this verse.
Read Robert Jamieson on Jeremiah 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 35:5 And I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said unto them, Drink ye wine.Ver. 5. Drink ye wine.] It was a double temptation unto them: 1. To have pots and cups of wine set before them; 2. To be bid drink it by a prophet, and at prophet’ s chamber. But they were resolved, in obedience to their father Jonadab, to forbear. Yet if Jeremiah had said, Thus saith the Lord, Drink wine, they ought to have done it; but this he did not.
Read John Trapp on Jeremiah 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Pots full of wine, and cups] The cups were to draw the wine out of the pots, in order to drink it.
Read AdamClarke on Jeremiah 35 →CambridgeThe Cambridge Bible for Schools and Colleges5. bowls] large vessels, from which drinking cups were filled.
Read Cambridge on Jeremiah 35 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Pots — Bowls or large goblets, out of which the drinking cups were filled.
Read Daniel Denison Whedon on Jeremiah 35 →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
Then I set pitchers full of wine and some cups before the men of the house of the Rechabites, and I said to them, “Drink some wine.”
I set before the sons of the house of the Rechabites bowls full of wine, and cups; and I said to them, “Drink wine!”
Then I set pitchers full of wine and some cups before the men of the house of the Rechabites, and I said to them, “Drink some wine.”
Then I set cups and pitchers full of wine in front of the members of the Rechabite community and said to them, “Have some wine.”
Tyndale line
And I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said unto them, Drink ye wine.
And I set before the sons of the house of the Rechabites bowls full of wine, and cups; and I said unto them, Drink ye wine.
And I set before the sons of the house of the Rechabites bowls full of wine, and cups, and I said unto them, Drink ye wine.
And I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said to them, Drink ye wine.
And I set before the sonnes of the house of the Rechabites, pots full of wine, and cuppes, and said vnto them, Drinke wine.
Strictly literal
And I set before the sons of the house of the Rechabites bowls full of wine, and cups, and I said unto them, Drink wine.
and I put before the sons of the house of the Rechabites goblets full of wine, and cups, and I say unto them, Drink ye wine.
and I put before the sons of the house of the Rechabites goblets full of wine, and cups, and I say to them, “Drink wine.”
And I set before the sons of the house of the Rechabites goblets full of wine, and cups; and I said unto them, Drink wine.
Then I placed bowls and cups full of wine in front of the Rekabites and said to them, “Drink some wine.”
From the Latin
And I set before the sons of the house of the Rechabites pots full of wine, and cups: and I said to them: Drink ye wine.
Simplified
I placed some jugs full of wine and some cups before the Rechabites and told them, “Have some wine to drink.”
And I put before the sons of the Rechabites basins full of wine and cups, and I said to them, Take some wine.
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 presents the verse as stating that pitchers full of wine and cups were set before the Rechabites, with an invitation to drink. The Septuagint, while not providing a complete text for comparison, shows that 9 of the 13 words correspond with the Masoretic Text, indicating some level of agreement in content, although the specific wording and structure differ. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, as they are not provided here for comparison.
וָאֶתֵּ֞ן לִפְנֵ֣י׀ בְּנֵ֣י בֵית־ הָרֵכָבִ֗ים גְּבִעִ֛ים מְלֵאִ֥ים יַ֖יִן וְכֹס֑וֹת וָאֹמַ֥ר אֲלֵיהֶ֖ם שְׁתוּ־ יָֽיִן׃
9 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.
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 35:5
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.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
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…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — 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…
רֵכָבִי (rekhavi) is an adjective meaning 'Rechabite,' referring to an inhabitant of Rechar, a place in Judah. It is derived from רֵכָב (rekhab), which relates to softness. The term is associated with a group mentioned in 2 Kings 10:15, linked to Jonadab, the son of Hammath.
ref
H7397a רֵכָבִי adj. gent. of רֵכָב H7397b רֵכָה in Judah
7397 Rekah ray-kaw'
probably feminine from 7401; softness; Rekah, a place in
Palestine:--Rechah.
see HEBREW for 07401
רֵכָבִי (re.kha.vi) — Rechabite.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.10.15;
son of: Hammath (H2575B);
father of: Jonadab (H3082)
Group of re.khav (רֵכָב "Rechab" H7394H)
Rechabite = inhabitant of Rechar
inhabitant of Rechar, a place in Judah
perhaps the village of 'Rashiah' 3 miles (5 km) south of Jerusalem
רֵכָה (re.khah) — Recah.
§ Rechah = "uttermost part"
a place in Judah
perhaps the village of 'Rashiah' 3 miles (5 km) south of Jerusalem
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
Rechabites
The descendants of Rechab through Jonadab or Jehonadab. They belonged to the Kenites, who accompanied the children of Israel into Palestine, and dwelt among them. Moses married a Kenite wife (Judg. 1:16), and Jael was the wife of “Heber the Kenite” (4:17). Saul also showed kindness to the Kenites (1 Sam. 15:6). The main body of the Kenites dwelt in cities, and adopted settled habits of life (30:29); but Jehonadab forbade his descendants to drink wine or to live in cities. They were commanded to lead always a nomad life. They adhered to the law laid down by Jonadab, and were noted for their fidelity to the old-established custom of their family in the days of Jeremiah (35); and this feature of their character is referred to by the prophet for the purpose of giving point…
[RECHAB]
Scripture acquaints us, Jer 35:2-11, that Jonadab son of Rechab, in the time of Jehu king of Israel; laid an injunction on his posterity not to drink wine, not to build houses, not to plant vineyards, to have no lands, and to dwell in tents all their lives. This they continued to observe for above three hundred years; but in the last year of Jehoiakim king of Judah, Nebuchadnezzar coming to besiege Jerusalem, the Rechabites were forced to take refuge in the city, though still lodging in tents. During this siege, Jeremiah received orders from the Lord to invite them into the temple, and to offer them wine to drink. They refused to partake of it; and their fidelity to their father’s injunction was a severe reproof to the Jews; and the divine promise concerning the perpetuity of the family,
גָּבִיעַ (gbiya`) refers to a cup or bowl, derived from an unused root meaning to be convex. It can also denote a goblet or, by analogy, the calyx of a flower. The entries consistently describe this word as related to vessels used for holding liquids.
גָּבִיעַ n.m. cup, bowl
base
H1375 גָּבִיעַ cup, bowl
1375 gbiya` gheb-ee'-ah
from an unused root (meaning to be convex); a goblet; by
analogy, the calyx of a flower:--house, cup, pot.
גָּבִיעַ (ge.vi.a) — cup.
cup, bowl
N-mp — Noun common · masculine plural absoluteHNcmpa
מָלֵא (male') means 'full' and can refer to fullness in both literal and figurative senses. It encompasses concepts of filling and completeness, and can also be used adverbially. The word is derived from a root meaning to fill, and it appears in contexts related to abundance or multitude.
H4392 מָלֵא full
4392 male' maw-lay'
from 4390; full (literally or figuratively) or filling
(literally); also (concretely) fulness; adverbially,
fully:--X she that was with child, fill(-ed, -ed with),
full(-ly), multitude, as is worth.
see HEBREW for 04390
מָלֵא (ma.le) — full.
1) full, fulness, that which fills
1a) fully (adv)
Adj — AdjHAampa
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
N-ms — Noun common · masculine singular absoluteHNcmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
כּוֹס (kos) primarily means 'cup,' referring to a container, but it also denotes a type of owl, considered unclean. The word seems to derive from a root meaning to hold together. The entries indicate a figurative use of 'cup' as a lot or potion, but there is no significant disagreement among the lexicons.
כּוֹס n.f. cup
base
כּוֹס n.[m.] a kind of owl
base
H3563a כּוֹס cup H3563b כּוֹס n. [m.] a kind of owl
3563 kowc koce
from an unused root meaning to hold together; a cup (as a
container), often figuratively, a lot (as if a potion); also
some unclean bird, probably an owl (perhaps from the cup-like
cavity of its eye):--cup, (small) owl. Compare 3599.
see HEBREW for 03599
כּוֹס (kos) — cup.
cup
כּוֹס (kos) — owl.
a kind of owl (an unclean bird)
Conj | N-fp — Conjunction · noun common feminine plural absoluteHC/Ncfpa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3mp
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-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
N-ms — Noun common · masculine singular absoluteHNcmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,