Jeremiah 48:11 — Word Study
WLCשַׁאֲנַ֨ן מוֹאָ֜ב מִנְּעוּרָ֗יו וְשֹׁקֵ֥ט הוּא֙ אֶל־ שְׁמָרָ֔יו וְלֹֽא־ הוּרַ֤ק מִכְּלִי֙ אֶל־ כֶּ֔לִי וּבַגּוֹלָ֖ה לֹ֣א הָלָ֑ךְ עַל־ כֵּ֗ן עָמַ֤ד טַעְמוֹ֙ בּ֔וֹ וְרֵיח֖וֹ לֹ֥א נָמָֽר׃ ס
BSAMoabMôwʼâb has been at easeshâʼan■ [in a state of security, from his youth] from youthnâʻûwr settledshâqaṭ [resting, at peace] like wineʼêl on its dregsshemer [lees, sediment] he has notlôʼ been pouredrûwq■ [emptied, transferred] from vesselkᵉlîy toʼêl vesselkᵉlîy [or]lôʼ gonehâlak■ into exilegôwlâh [captivity, a state of being taken away] Soʻal his flavorṭaʻam [taste, character] has remained the sameʻâmad■ and his aromarêyach [scent, fragrance] is unchangedmûwr■ [not altered, still intact]
| Greek | English | Parsing |
|---|---|---|
| שַׁאֲנַ֨ן | it has been at ease | Verb, Piel, perfect third person masculine singular |
| מוֹאָ֜ב | Moab | Noun proper |
| מִנְּעוּרָ֗יו | since youth its | Preposition, noun common masculine plural construct, suffix |
| וְשֹׁקֵ֥ט | and [has been] undisturbed | Conjunction, verb qal participle (active) masculine singular |
| הוּא֙ | it | Pronoun |
| אֶל־ | to | Preposition |
| שְׁמָרָ֔יו | lees its | Noun common masculine plural construct, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| הוּרַ֤ק | it has been poured | Verb, Hophal, perfect third person masculine singular |
| מִכְּלִי֙ | from vessel | Preposition, noun common masculine singular absolute |
| אֶל־ | to | Preposition |
| כֶּ֔לִי | vessel | Noun common, masculine singular absolute |
| וּבַגּוֹלָ֖ה | and in exile | Conjunction, preposition, noun common feminine singular absolute |
| לֹ֣א | not | Particle |
| הָלָ֑ךְ | it has gone | Verb, Qal, perfect third person masculine singular |
| עַל־ | there- | Preposition |
| כֵּ֗ן | -fore | Adverb |
| עָמַ֤ד | it has remained | Verb, Qal, perfect third person masculine singular |
| טַעְמוֹ֙ | taste its | Noun common masculine singular construct, suffix |
| בּ֔וֹ | in it | Preposition, suffix |
| וְרֵיח֖וֹ | and aroma its | Conjunction, noun common masculine singular construct, suffix |
| לֹ֥א | not | Particle |
| נָמָֽר׃ ס | it has been changed | Verb, Niphal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Moab has been at ease from youth, settled like wine on its dregs; he has not been poured from vessel to vessel or gone into exile. So his flavor has remained the same, and his aroma is unchanged. |
| KJV | ¶ Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed. |
| ASV | Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remaineth in him, and his scent is not changed. |
| YLT | Secure is Moab from his youth, And at rest [is] he for his preserved things, And he hath not been emptied out from vessel unto vessel, And into captivity he hath not gone, Therefore hath his taste remained in him, And his fragrance hath not been changed. |
| WEB | “Moab has been at ease from his youth, and he has settled on his dregs, and has not been emptied from vessel to vessel, neither has he gone into captivity; therefore his taste remains in him, and his scent is not changed. |
| BBE | From his earliest days, Moab has been living in comfort; like wine long stored he has not been drained from vessel to vessel, he has never gone away as a prisoner: so his taste is still in him, his smell is unchanged. |
Where they part company is שַׁאֲנַן — see How Translations Differ.
The structure consists of a main clause followed by descriptive phrases and additional clauses that elaborate on Moab's state.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמוֹאָב
verbשָׁאַן
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 48:11
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 Moabgenerated
Jeremiah 48:11 describes Moab as being at ease from its youth, likening it to wine that has settled on its dregs. This imagery suggests a state of comfort and stability, but also hints at a lack of movement or progress. The following verses indicate that this complacency will lead to a time of reckoning, as God will send others to pour out Moab's vessels and bring about change, contrasting its current unchanging state with the coming turmoil.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 55:19 | God will hear and humiliate them— the One enthroned for the ages— Selah because they do not change and they have no fear of God. |
| 2 | Psalm 73:4–8 | They have no struggle in their death; their bodies are well-fed. |
| 3 | Psalm 123:4 | We have endured much scorn from the arrogant, much contempt from the proud. |
| 4 | Proverbs 1:32 | For the waywardness of the simple will slay them, and the complacency of fools will destroy them. |
| 5 | Zechariah 1:15 | but I am fiercely angry with the nations that are at ease. For I was a little angry, but they have added to the calamity. ’ |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שַׁאֲנַן, sha.'a.Nangenerated
The verb שַׁאֲנַן (sha'an) is in the Piel stem, indicating a causative action, meaning 'to be at ease' or 'to rest securely.' This word conveys a sense of tranquility and stability, highlighting Moab's long-standing comfort.
In this verse, it emphasizes Moab's false sense of security, suggesting that such ease can lead to vulnerability. The use of this term indicates that Moab's prolonged state of ease has not been interrupted, which is significant as it prepares the reader for the impending changes that will disrupt this peace.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is שַׁאֲנַן, it has been at ease, which governs the rest of the sentence. Following this, there are several phrases that describe Moab's state: a prepositional phrase indicating the time frame, a participial phrase that elaborates on its condition, and additional clauses that detail its lack of movement and the consequences.
The structure emphasizes Moab's stagnant state, with the verb leading and the descriptive phrases providing context. This arrangement highlights the contrast between Moab's current ease and the future upheaval foretold.
Septuagint Backgroundgenerated
The Septuagint translates שַׁאֲנַן as ἀνεπαύσατο (anepausato), meaning 'he rested' or 'he was at ease.' This choice aligns closely with the Hebrew meaning but may imply a more passive state of rest, suggesting that Moab's peace is not only comfortable but also unresponsive to the looming threats.
This translation choice reflects a subtle interpretation of Moab's complacency, indicating a deeper level of inactivity that may lead to its downfall.
In plain words — the whole versegenerated
Jeremiah 48:11 describes Moab as being at ease and secure from its youth, like wine resting on its dregs. This state of comfort has led to stagnation, as Moab has not been poured from vessel to vessel or gone into exile. As a result, its flavor and aroma remain unchanged, indicating a lack of growth or transformation.
Frequently Asked Questionsgenerated
It indicates that Moab has enjoyed a long period of peace and security, but this ease has led to stagnation and vulnerability.
The imagery of wine on its dregs suggests a state of comfort and stability, but also implies a lack of movement or progress, which can be detrimental.
The prophecy states that Moab will face upheaval as it has not been prepared for change, leading to a loss of its current state of ease.
This verse reflects Jeremiah's broader themes of judgment and the consequences of complacency, warning that peace can lead to vulnerability.
Reflection Questionsgenerated
- In what areas of my life might I be experiencing complacency, similar to Moab?
- How can I prepare myself for changes that may disrupt my current state of ease?
- What lessons can I learn from Moab's stagnation to avoid similar pitfalls?
- How does the imagery of wine on its dregs resonate with my understanding of growth and transformation?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 48:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoab hath been at ease from his youth,.... Lived in great peace and prosperity from the time they became a kingdom; being very little disturbed with wars by their neighbours, or very rarely; so that
Read John Gill on Jeremiah 48 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.
Read Robert Jamieson on Jeremiah 48 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMoab hath been at ease from his youth; the Moabites ever since they began to be a people have been a quiet people, not exercised with wars, and enemies making inroads upon them. He hath settled on his lees; like to a cask of wine, that hath not been racked, but hath continued in the same state. And hath not been emptied from vessel to vessel; he follows the metaphor of wine, which is drawn out from vessel to vessel, when it is drawn off the lees. It is expounded by the next words, neither hath he gone into captivity. And this is the reason why they retain their old sins, pride, presumption, luxury, and old wickednesses, as wine while it remaineth in the lees retains more its nature…
Read Matthew Poole on Jeremiah 48 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:11 Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.Ver. 11. Moab hath been at ease from his youth.] And his ease hath destroyed him. He dwelleth near the mare mortuum, and is become a very mare mortuum, i.e., a dead sea. Because he hath had no changes, therefore he feareth not God. Sibi constat in facultatibus, &c., he is rich and testy. Here is good booty for the soldiers, who should therefore bestir them. And he hath settled on his lees.] As having never been turned out of his country, which may well be…
Read John Trapp on Jeremiah 48 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) He hath settled on his lees.—The image, found also in Zephaniah 1:12, is drawn from the practice of pouring wine from one vessel into another to clarify it and improve its flavour. Wine not so treated retained its first crude bitterness. So, the prophet says, it is with nations. It is not good for them to remain too long in a prosperity which does but strengthen their natural arrogance. There is a wholesome discipline in defeat, even in exile. In Jeremiah 48:47 we have the hope of the prophet that the discipline will do its work. The “vessels” and “bottles” of Jeremiah 48:12 are, of course, the cities and villages of Moab. (Comp. the imagery of Jer 19:10.)
Read Charles John Ellicott on Jeremiah 48 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Moab hath been at ease] The metaphor here is taken from the mode of preserving wines. They let them rest upon their lees for a considerable time, as this improves them both in strength and flavour; and when this is sufficiently done, they rack, or pour them off into other vessels. Moab had been very little molested by war since he was a nation; he had never gone out of his own land. Though some had been carried away by Shalmaneser forty years before this, he has had neither wars nor captivity. Therefore his taste remained in him] Still carrying on the allusion to the curing of wines; by resting long upon the lees, the taste and smell are both improved. See Clarke on Isaiah 25:6.
Read AdamClarke on Jeremiah 48 →
Albert Barnes1798–1870Barnes' Notes on the BibleMoab from the time it conquered the Emims Deuteronomy 2:9-10, and so became a nation, had retained quiet possession of its land, and enjoyed comparative prosperity.
Read Albert Barnes on Jeremiah 48 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. The reason for these judgments is here given. Moab had remained at ease, and in the enjoyment of a prosperity which had vitiated her life.
Read Daniel Denison Whedon on Jeremiah 48 →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
Moab has been at ease from youth, settled like wine on its dregs; he has not been poured from vessel to vessel or gone into exile. So his flavor has remained the same, and his aroma is unchanged.
“Moab has been at ease from his youth, and he has settled on his dregs, and has not been emptied from vessel to vessel, neither has he gone into captivity; therefore his taste remains in him, and his scent is not changed.
Moab has been at ease from youth, settled like wine on its dregs; he has not been poured from vessel to vessel or gone into exile. So his flavor has remained the same, and his aroma is unchanged.
“From its earliest days Moab has lived undisturbed. It has never been taken into exile. Its people are like wine allowed to settle undisturbed on its dregs, never poured out from one jar to another. They are like wine which tastes like it always did, whose aroma has remained unchanged.
Tyndale line
¶ Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.
Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remaineth in him, and his scent is not changed.
Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remaineth in him, and his scent is not changed.
Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.
Moab hath bene at rest from his youth, and he hath setled on his lees, and hath not bene powred from vessell to vessell, neither hath he gone into captiuitie: therefore his taste remained in him and his sent is not changed.
Strictly literal
Moab hath been at ease from his youth, and hath settled on his lees; he hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste hath remained in him, and his scent is not changed.
Secure is Moab from his youth, And at rest [is] he for his preserved things, And he hath not been emptied out from vessel unto vessel, And into captivity he hath not gone, Therefore hath his taste remained in him, And his fragrance hath not been changed.
Moab is secure from his youth, || And he [is] at rest for his preserved things, || And he has not been emptied out from vessel to vessel, || And he has not gone into captivity, || Therefore his taste has remained in him, || And his fragrance has not been changed.
Moab was ever at ease from his youth, and he was resting on his lees, and was not emptied from vessel to vessel, and had not gone into exile: therefore had his taste remained in him, and his scent was not changed.
Moab has felt secure since he was young. He is like his wine that has never been poured from pot to pot. He has never gone into captivity. Therefore he tastes as good as ever; his flavor remains unchanged.
From the Latin
Moab hath been fruitful from his youth, and hath rested upon his lees: and hath not been poured out from vessel to vessel, nor hath gone into captivity: therefore his taste hath remained in him, and his scent is not changed.
Simplified
The people of Moab have been living comfortably since the country was founded. They're like wine that hasn't been disturbed, not poured from one container to another. So the taste and fragrance remains the same. They haven't experienced exile.
From his earliest days, Moab has been living in comfort; like wine long stored he has not been drained from vessel to vessel, he has never gone away as a prisoner: so his taste is still in him, his smell is unchanged.
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, with 22 of the 23 words matched. The differences in word order and articles are characteristic of the Septuagint's translation style, but the core message remains consistent across both texts.
שַׁאֲנַ֨ן מוֹאָ֜ב מִנְּעוּרָ֗יו וְשֹׁקֵ֥ט הוּא֙ אֶל־ שְׁמָרָ֔יו וְלֹֽא־ הוּרַ֤ק מִכְּלִי֙ אֶל־ כֶּ֔לִי וּבַגּוֹלָ֖ה לֹ֣א הָלָ֑ךְ עַל־ כֵּ֗ן עָמַ֤ד טַעְמוֹ֙ בּ֔וֹ וְרֵיח֖וֹ לֹ֥א נָמָֽר׃ ס
22 of the 23 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 48:11
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.
שָׁאַן (sha'an) is a primitive root meaning to rest or be at ease. It conveys a sense of peace and quietness, indicating a state of security and tranquility. The entries consistently emphasize its meanings related to resting and being at peace.
[שָׁאַן] vb. Pa‛l. be at ease or at peace, rest securely
base
H7599 שָׁאַן
7599 sha'an shaw-an'
a primitive root; to loll, i.e. be peaceful:--be at ease, be
quiet, rest. See also 1052.
see HEBREW for 01052
שָׁאַן (sha.an) — to rest.
(Pilel) to be at ease, be at peace, rest, rest securely, be quiet
V-k-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
ez (sha'anan, shal'anan, chiefly, "at ease"):
Used 19 times in the Old Testament and once in the New Testament, most frequently meaning tranquillity, security or comfort of mind; in an ethical sense, indicating carelessness or indifference with reference to one's moral or religious interests.
The prophet Jeremiah used the phrase as an indication of national or tribal indifference: "Moab hath been at ease from his youth" (Jer 48:11); "I am very sore displeased with the nations that are at ease" (Zec 1:15). Frequent allusions are made also by various prophets to individuals or groups of individuals, as "Woe to them that are at ease in Zion" (Am 6:1); "Rise up, ye women that are at ease" (
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
נְעוּרִים (na`uwr) refers to youth or early life, encompassing both the state of juvenility and young people collectively. It appears in the plural form and has a feminine counterpart, נְעוּרוֹת (na`ur), which carries the same meaning. The term is notably used in Jeremiah 32:30.
נְעוּרִים n.[m.]pl. youth, early life
base
[נְעוּרוֹת] n.[f.]pl. id. [n.ei.ae];—only Je 32:30 (fig. of nation).
ref
H5271a נְעוּרִים youth, early life H5271b נְעוּרוֹת id. [5271a]
5271 na`uwr naw-oor'
or naur {naw-oor'}; and (feminine) nturah {neh- oo-raw'};
properly, passive participle from 5288 as denominative; (only
in plural collectively or emphatic form) youth, the state
(juvenility) or the persons (young people):--childhood,
youth.
see HEBREW for 05288
נְעוּרִים (na.ur) — youth.
youth, early life
Also means: na.ur (נְעוּרוֹת "youth" H5271B)
נְעוּרוֹת (na.ur) — youth.
youth, early life
Another spelling of na.ur (נְעוּרִים "youth" H5271A)
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
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 — PrepositionHR
שֶׁ֫מֶר (shemer) refers to the plural form of lees or dregs, specifically the sediment left in wine. The term is derived from a root meaning something preserved, indicating the remnants after the wine has settled. It is used exclusively in the plural form.
[שֶׁ֫מֶר] n.m. only pl. lees, dregs
base
H8105 [שֶׁ֫מֶר] only pl. lees, dregs
8105 shemer sheh'-mer
from 8104; something preserved, i.e. the settlings (plural
only) of wine:--dregs, (wines on the) lees.
see HEBREW for 08104
שֶׁ֫מֶר (she.mer) — dreg.
lees, dregs
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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)
Conj | Part — Conjunction · particleHC/Tn
רִיק (ruq) is a Hebrew verb meaning to empty or pour out. It includes actions such as making something empty, pouring down, or drawing a sword. The Hiphil form indicates causing something to be emptied, while the Hophal form refers to being emptied out. The entries highlight its use in various contexts, including empty vessels and rain.
[רִיק] vb. Hiph. make empty, empty out
empty vessels
pour out or down, rain
empty out (i.e. draw) sword
Hoph. be emptied out from vessel
base
H7324 רִיק Hiph. make empty, empty out . empty vessels
. pour out or down, rain
. empty out (i.e. draw) sword
. be emptied out from vessel
7324 ruwq rook
a primitive root; to pour out (literally or figuratively),
i.e. empty:--X arm, cast out, draw (out), (make) empty, pour
forth (out).
רִיק (ruq) — to empty.
1) to make empty, empty out
1a) (Hiphil)
1a1) to empty, keep empty or hungry
1a2) to pour out or down
1a3) to empty out
1b) (Hophal) to be emptied out
V-Hophal-Perf-3ms — Verb · Hophal · perfect third person masculine singularHVHp3ms
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
ves'-el: Is used freely in English Versions of the Bible to translate keli, the Aramaic ma'n, and skeuos, words all meaning "an implement or utensil" of any kind, when the context shows that a hollow utensil is meant. In 1Sa 21:5, however, the translation of the plural of keli by "vessels" is dubious. English Versions of the Bible evidently intended something in the nature of provision wallets, and the "holiness" of such objects finds partial parallels in Nu 19:15; Le 11:32-34, etc. But in 1Sa 21:8, in the immediate context of the verse above, keli certainly means "weapons," and this translation is quite intelligible in 21:5 also. For war among the Hebrews was a holy…
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 — PrepositionHR
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
N-ms — Noun common · masculine singular absoluteHNcmsa
ves'-el: Is used freely in English Versions of the Bible to translate keli, the Aramaic ma'n, and skeuos, words all meaning "an implement or utensil" of any kind, when the context shows that a hollow utensil is meant. In 1Sa 21:5, however, the translation of the plural of keli by "vessels" is dubious. English Versions of the Bible evidently intended something in the nature of provision wallets, and the "holiness" of such objects finds partial parallels in Nu 19:15; Le 11:32-34, etc. But in 1Sa 21:8, in the immediate context of the verse above, keli certainly means "weapons," and this translation is quite intelligible in 21:5 also. For war among the Hebrews was a holy…
גּוֹלָה (gowlah) refers to exiles or captivity, encompassing both the concept of being carried away and the collective group of exiles. It is derived from the active participle form of another Hebrew word, indicating a state of removal or being in captivity.
גּוֹלָה 42 n.f. exiles, exile
base
H1473 גּוֹלָה exiles, exile
1473 gowlah go-law'
or (shortened) golah {go-law'}; active participle feminine of
1540; exile; concretely and collectively exiles:--(carried
away), captive(-ity), removing.
see HEBREW for 01540
גּוֹלָה (go.lah) — captivity.
1) exiles, exile, captivity
1a) exiles (coll)
1b) exile, captivity (abstract)
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/Rd/Ncfsa
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
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
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
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
טַ֫עַם (ta`am) primarily means 'taste' but also extends to concepts like 'judgment' and 'understanding.' It is derived from a root meaning perception and can imply intelligence or discretion. The term can refer to decisions or decrees, highlighting its figurative use in contexts of behavior and reasoning.
טַ֫עַם n.m. taste, judgment
base
H2940 טַ֫עַם taste, judgment
2940 ta`am tah'-am
from 2938; properly, a taste, i.e. (figuratively) perception;
by implication, intelligence; transitively, a mandate:--
advice, behaviour, decree, discretion, judgment, reason,
taste, understanding.
see HEBREW for 02938
טַ֫עַם (ta.am) — taste.
1) taste, judgment
1a) taste
1b) judgment (fig.)
1c) decision, decree
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
רֵיחַ (reyach) refers to scent or odor, derived from the root meaning breath. It encompasses general fragrances and specifically the odor associated with sacrifices to God. The term appears in various contexts, highlighting its significance in both everyday and ritualistic settings.
רֵיחַ 58 n.m. scent, odour (prop. breath)
base
H7381 רֵיחַ scent, odour (prop. breath)
7381 reyach ray'-akh
from 7306; odor (as if blown):--savour, scent, smell.
see HEBREW for 07306
רֵיחַ (re.ach) — aroma.
1) scent, fragrance, aroma, odour
1a) scent, odour
1b) odour of soothing (technical term for sacrifice to God)
Aramaic equivalent: re.ach (רֵיחַ "smell" H7382)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
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)
HTn — ParticleHTn
מוּר (muwr) is a primitive root meaning to change or alter. It encompasses the ideas of exchanging or bartering, and can also imply being changed in the Niphal form. The word appears in contexts such as Ezekiel 48:14, where it relates to the concept of exchange.
base
H4171 מוּר
4171 muwr moor
a primitive root; to alter; by implication, to barter, to
dispose of:--X at all, (ex-)change, remove.
מוּר (mur) — to change.
1) to change, exchange
1a) (Niphal) to be changed
1b) (Hiphil)
1b1) to change, alter
1b2) to exchange
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
