Lamentations 4:21 — Word Study
WLCשִׂ֤ישִׂי וְשִׂמְחִי֙ בַּת־ אֱד֔וֹם יוֹשֶׁ֖בֶת בְּאֶ֣רֶץ ע֑וּץ גַּם־ עָלַ֙יִךְ֙ תַּעֲבָר־ כּ֔וֹס תִּשְׁכְּרִ֖י וְתִתְעָרִֽי׃ ס
BSASo rejoicesûws [be glad, celebrate] and be gladsâmach [experience joy] O Daughterbath [female child, nation] of EdomʼĔdôm [twin brother of Jacob, region] [you] who dwellyâshab [reside, live] in the landʼerets [earth, territory] of UzʻÛwts [region east of Palestine] Yet the cupkôwç [divine wrath] will passʻâbar▸ [be given, come] toʻal you as wellgam [also, too] you will get drunkshâkar▸ [intoxicated, staggering] and expose yourselfʻârâh▸ [uncover, reveal, be naked, ashamed]
| Greek | English | Parsing |
|---|---|---|
| שִׂ֤ישִׂי | exult | Verb, Qal, imperative second person feminine singular |
| וְשִׂמְחִי֙ | and rejoice | Conjunction, verb qal imperative second person feminine singular |
| בַּת־ | O daughter of | Noun common, feminine singular construct |
| אֱד֔וֹם | Edom | Noun proper masculine |
| יוֹשֶׁ֖בֶת | [who] dwells | Verb, Qal, participle (active) feminine singular |
| בְּאֶ֣רֶץ | in [the] land of | Preposition, noun common feminine singular construct |
| ע֑וּץ | Uz | Noun proper |
| גַּם־ | also | Adverb |
| עָלַ֙יִךְ֙ | to you | Preposition, suffix |
| תַּעֲבָר־ | it will pass on | Verb, Qal, imperfect third person feminine singular |
| כּ֔וֹס | a cup | Noun common, feminine singular absolute |
| תִּשְׁכְּרִ֖י | you will become drunk | Verb, Qal, imperfect second person feminine singular |
| וְתִתְעָרִֽי׃ ס | and you may strip yourself naked | Conjunction, verb hithpael second person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So rejoice and be glad, O Daughter of Edom, you who dwell in the land of Uz. Yet the cup will pass to you as well; you will get drunk and expose yourself. |
| KJV | ¶ Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked. |
| ASV | Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz: The cup shall pass through unto thee also; thou shalt be drunken, and shalt make thyself naked. |
| YLT | Joy and rejoice, O daughter of Edom, Dwelling in the land of Uz, Even unto thee pass over doth a cup, Thou art drunk, and makest thyself naked. |
| WEB | Rejoice and be glad, daughter of Edom, who dwells in the land of Uz. The cup will pass through to you also. You will be drunken, and will make yourself naked. |
| BBE | Have joy and be glad, O daughter of Edom, living in the land of Uz: the cup will be given to you in your turn, and you will be overcome with wine and your shame will be seen. |
Where they part company is in the phrase regarding the cup — see How Translations Differ.
The sentence structure emphasizes the call to rejoice first, followed by the warning of judgment and consequences.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכּוֹס
verbשׂוּשׂ
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 — Lamentations 4:21
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 Lament over Edomgenerated
Lamentations 4:21 addresses the Daughter of Edom, urging her to rejoice despite the grim reality that awaits. The context is a lament for Jerusalem's destruction, highlighting the irony of Edom's celebration amidst impending judgment. This passage reflects the broader themes of sorrow and retribution found throughout Lamentations, as it contrasts the joy of Edom with the divine wrath that will soon befall her.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 83:3–12 | With cunning they scheme against Your people and conspire against those You cherish, |
| 2 | Psalm 137:7 | Remember, O LORD, the sons of Edom on the day Jerusalem fell: “Destroy it,” they said, “tear it down to its foundations!” |
| 3 | Ecclesiastes 11:9 | Rejoice, O young man, while you are young, and let your heart be glad in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment. |
| 4 | Ezekiel 25:6–8 | For this is what the Lord GOD says: ‘Because you clapped your hands and stomped your feet and rejoiced over the land of Israel with a heart full of contempt, |
| 5 | Ezekiel 26:2 | “Son of man, because Tyre has said of Jerusalem, ‘Aha! The gate to the nations is broken; it has swung open to me; now that she lies in ruins I will be filled,’ |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — שִׂ֤ישִׂי, Si.sigenerated
The verb שׂוּשׂ (suws) means to exult or rejoice, conveying a sense of brightness and cheerfulness. It is often used in contexts of celebration and thanksgiving, indicating a joyful response to circumstances.
In this verse, the imperative form addresses the Daughter of Edom directly, urging her to rejoice. This command highlights the stark contrast between her current joy and the impending judgment she will face, as the tone shifts from celebration to warning.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses rejoice and be glad for the Hebrew words שִׂ֤ישִׂי and וְשִׂמְחִי֙.
Sentence Structuregenerated
The verse contains multiple clauses, with the main imperative verbs שִׂ֤ישִׂי and וְשִׂמְחִי֙ driving the call for rejoicing. The structure emphasizes the call to action for the Daughter of Edom, while the subsequent clauses introduce the consequences she will face.
The order of the Hebrew words places emphasis on the commands to rejoice first, followed by the warning of judgment, highlighting the tension between joy and impending doom.
Septuagint Backgroundgenerated
The Septuagint translates שִׂ֤ישִׂי as ξαῖρε (chairē), which also means to rejoice or be glad. This choice maintains the imperative call to joy but may imply a more immediate sense of celebration.
The translation of כּ֔וֹס as ποτήριον (potērion) indicates a literal cup, but in the context of divine wrath, it emphasizes the serious implications of the impending judgment.
In plain words — the whole versegenerated
Lamentations 4:21 tells the Daughter of Edom to rejoice, but it warns her that a cup of judgment will also come to her. This highlights the contrast between her current joy and the serious consequences she will face.
Frequently Asked Questionsgenerated
Edom is called to rejoice as a way to mock her enemies, but the verse reveals that this joy is short-lived due to the coming judgment.
The cup symbolizes divine wrath and judgment that will be passed to Edom, indicating that her joy will be followed by severe consequences.
The term 'Daughter of Edom' personifies the nation, emphasizing its identity and relationship to the surrounding nations and its eventual fate.
This verse encapsulates the themes of sorrow and judgment found in Lamentations, contrasting the fleeting joy of Edom with the reality of divine retribution.
Reflection Questionsgenerated
- What does this verse teach about the consequences of joy in the face of judgment?
- How can we see the balance between celebration and accountability in our own lives?
- In what ways can we recognize the fleeting nature of joy when it is based on false security?
- How does understanding the fate of Edom impact our perspective on justice and mercy?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 4:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRejoice and be glad, O daughter of Edom,.... The land of Idumea, and the inhabitants of it, who did indeed rejoice at the destruction of Jerusalem, Obadiah 1:12; and here, in an ironic manner, are
Read John Gill on Lamentations 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.
Read Robert Jamieson on Lamentations 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Edomites were descended from Esau the elder brother of Jacob, and dwelled in a part of Arabia that obtained the name of Uz, probably from Uz the son of Dishan, who descended from Seir, ,28: they, out of their old hatred to the Jews, rejoiced at their ruin, as we learn from the prophecy of Obadiah, who upon this account was sent to prophesy against them: the prophet here ironically saith, Rejoice, in the same sense as, , Solomon bids the young man rejoice. But their joy should be but for a little time, for God was dealing out the cup of his fury to more than the Jewish nation, and amongst others to the Edomites; and they should be filled. and intoxicated with it, and make themselves…
Read Matthew Poole on Lamentations 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 4:21 Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.Ver. 21. Rejoice and be glad.] This is spoken to Edom by a certain ironic and bitter concession - q.d., Do so if thou hast any mind to it; but thou shalt soon be made to change thy cheer. Thy flearing at us shall be soon turned into fearing for thyself, thy mirth into mourning. That dwellest in the land of Uz.] Job’ s country, called also Syria, saith R. Solomon, and haply from Seir. Evil is at next door by to those who rejoice at the evils of others. The cup shall pass through unto thee.] The quaffing cup…
Read John Trapp on Lamentations 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) O daughter of Edom.—The triumph of Edom in the downfall of Zion was, as in Psalms 137, the crowning sorrow of the mourner. But with this sorrow there is a vision of judgment, which is also a vision of hope; the prophet returning to his favourite image of the wine-cup (Jeremiah 25:17). On the “Land of Uz” see Notes on Job 1:1, Jeremiah 25:20. Shalt make thyself naked.—See Note on Lamentations 1:8, and comp. Nahum 3:5 for a bolder form of the same image.
Read Charles John Ellicott on Lamentations 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Rejoice and be glad, O daughter of Edom] A strong irony. The cup also shall pass through unto thee] Thou who hast triumphed in our disasters shalt shortly have enough of thy own. They had joined themselves to the Chaldeans, (see Psalms 137:7,) and therefore they should share in the desolations of Babylon.
Read AdamClarke on Lamentations 4 →
CambridgeThe Cambridge Bible for Schools and Colleges21, 22. For the fierce vengeance which is to come on Edom cp. Jeremiah 49:7-22; Psalms 137:7; Isaiah 34 specially Lamentations 4:5-17; Ezekiel 25:12 f., 35; Obadiah 1:10-15.
Read Cambridge on Lamentations 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe prophet ends his elegy with the language of Messianic hope. The earthly king had fallen Lamentations 4:20; but Israel cannot really perish.
Read Albert Barnes on Lamentations 4 →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
So rejoice and be glad, O Daughter of Edom, you who dwell in the land of Uz. Yet the cup will pass to you as well; you will get drunk and expose yourself.
Rejoice and be glad, daughter of Edom, who dwells in the land of Uz. The cup will pass through to you also. You will be drunken, and will make yourself naked.
So rejoice and be glad, O Daughter of Edom, you who dwell in the land of Uz. Yet the cup will pass to you as well; you will get drunk and expose yourself.
Rejoice and be glad for now, O people of Edom, who reside in the land of Uz. But the cup of judgment will pass to you also; you will get drunk and take off your clothes.
Tyndale line
¶ Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked.
Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz: The cup shall pass through unto thee also; thou shalt be drunken, and shalt make thyself naked.
Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz: the cup shall pass through unto thee also; thou shalt be drunken, and shalt make thyself naked.
Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through to thee: thou shalt be drunken, and shalt make thyself naked.
Reioyce and be glad, O daughter Edom, that dwellest in the lande of Vz, the cuppe also shall passe through vnto thee: thou shalt be drunken and vomit.
Strictly literal
Rejoice and be glad, daughter of Edom, that dwellest in the land of Uz: the cup shall pass also unto thee; thou shalt be drunken, and make thyself naked.
Joy and rejoice, O daughter of Edom, Dwelling in the land of Uz, Even unto thee pass over doth a cup, Thou art drunk, and makest thyself naked.
Rejoice and be glad, O daughter of Edom, || Dwelling in the land of Uz, || Even to you a cup passes over, || You are drunk, and make yourself naked.
Be glad and rejoice, O daughter of Edom, that dwellest in the land of 'Uz: also unto thee shall the cup pass; thou wilt be drunken, and make thyself naked.
Rejoice and be glad, daughter of Edom, you who live in the land of Uz. But to you also the cup will be passed; you will be drunk and strip yourself naked.
From the Latin
Sin. Rejoice, and be glad, O daughter of Edom, that dwellest in the land of Hus: to thee also shall the cup come, thou shalt be made drunk, and naked.
Simplified
Celebrate and be happy while you can, people of Edom, you who live in the land of Uz, because this cup will be passed to you too. You will get drunk and strip yourself naked.
Have joy and be glad, O daughter of Edom, living in the land of Uz: the cup will be given to you in your turn, and you will be overcome with wine and your shame will be seen.
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 align closely, with 10 of the 13 words matched. The Dead Sea Scrolls show some restoration, indicating that while parts are missing, the overall message remains consistent with the Masoretic Text.
שִׂ֤ישִׂי וְשִׂמְחִי֙ בַּת־ אֱד֔וֹם יוֹשֶׁ֖בֶת בְּאֶ֣רֶץ ע֑וּץ גַּם־ עָלַ֙יִךְ֙ תַּעֲבָר־ כּ֔וֹס תִּשְׁכְּרִ֖י וְתִתְעָרִֽי׃ ס
10 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.
שישי [ושמחי] בת אדום [יושבתי] [בארץ] [עוץ] [גם] עלי׳ך תעבור כוס תשכרי [ותתערי]
2 words on the leather — 5 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Lamentations 4:21
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.
שׂוּשׂ (suws) is a Hebrew verb meaning to exult or rejoice. It conveys a sense of brightness and cheerfulness, often associated with displaying joy. The entries consistently emphasize its use in expressing joy and gladness.
שׂוּשׂ, שִׂישׂ vb. exult, rejoice
base
H7797 שׂוּשׂ, שִׂישׂ exult, rejoice
7797 suws soos
or siys {sece}; a primitive root; to be bright, i.e.
cheerful:--be glad, X greatly, joy, make mirth, rejoice.
שׂוּשׂ (su.s) — to rejoice.
1) to exult, rejoice
1a) (Qal) to exult, display joy
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
Conj | V-Qal-Impv-2fs — Conjunction · verb qal imperative second person feminine singularHC/Vqv2fs
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
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…
אֱדוֹם (Edom) refers to both a person and a region. It is derived from the Hebrew word for 'red' and is associated with Esau, Jacob's brother. The term encompasses the Edomites, descendants of Esau, and the land of Edom, located southeast of Palestine. It is first mentioned in Genesis 25:25.
אֱדוֹם († אֱדֹם Ez 25:11) n.pr.m.
Edom
coll. Edomites, Idumeans as descend. of Esau
land of Edom, Idumaea
base
H123 אֱדוֹם . Edom
. coll. Edomites, Idumeans as descend. of Esau
. land of Edom, Idumaea
123 'Edom ed-ome'
or (fully) oEdowm {ed-ome'}; from 122; red (see Gen. 25:25);
Edom, the elder twin-brother of Jacob; hence the region
(Idumaea) occupied by him:--Edom, Edomites, Idumea.
see HEBREW for 0122
אֱדוֹם (e.dom) — Edom.
Edom = "red"
land of Edom, Idumea-land south and south east of Palestine
אֱדוֹם (e.dom) — Edom.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Another name of e.sav (עֵשָׂו "Esau" H6215G)
§ Edom = "red"
1) Edom
2) Edomite, Idumean-descendants of Esau
3) land of Edom, Idumea-land south and south east of Palestine
N-proper — Noun proper masculineHNpm
Edom
(1.) The name of Esau (q.v.), Gen. 25:30, “Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., ‘the red pottage, the red pottage’] ...Therefore was his name called Edom”, i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). “The field of Edom” (Gen. 32:3), “the land of Edom” (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or “the mountain of Seir,” the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (
Red, a name of Esau, Isaac’s eldest son, appropriate on account of his natural complexion, but given, it would seem, from the current name of food for which he sold his birthright-"that same red," Ge 25:25,30. See ESAU and IDUMEA.
red, earthy; of blood
→ (Signifies red)
1. A name of Esau, possibly on account of his being covered with red hair Ge 25:25,30; 36:1,8,19
2. A name of the land occupied by the descendants of Esau
It extended from the Elanitic Gulf to the Red Sea, and was also called IDUMEA Ge 32:3; 36:16,17,21; Jer 40:11
Noted for its wise men Ob 1:8
Sins of Ob 1:10-14
Prophecies concerning Jer 25:21-23; 27:1-11; Da 11:41
See EDOMITES
FIGURATIVE of the foes of Zion Isa 63:1
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
עוּץ (uts) refers to Uz, a name associated with several figures in the Old Testament, including a son of Aram and a son of Nahor. The term also denotes a region, likely east or southeast of Palestine, connected to the story of Job. The entries highlight Uz's meaning as 'wooded' and its various familial connections, but do not present significant disagreement.
עוּץ n.pr.
m.
(eldest) ‘son’ of Aram, = ‘son’ of Shem
eldest ‘son’ of Naḥor
Edomite name
loc. on Uz as vague name for E. country
base
H5780 עוּץ . (eldest) ‘son’ of Aram
. on Uz as vague name for E. country
5780 `Uwts oots
apparently from 5779; consultation; Uts, a son of Aram, also
a Seirite, and the regions settled by them.:--Uz.
see HEBREW for 05779
עוּץ (uts) — Uz.
A man of the Syrians living at the time of the Patriarchs, first mentioned at Gen.10.23;
son of: Aram (H0758);
brother of: Hul (H2343), Gether (H1666) and Mash (H4851)
§ Uz = "wooded"
1) son of Aram and grandson of Seth
2) son of Nahor by Milcah
3) an Edomite, son of Dishan and grandson of Seir
4) the country of Job; probably east and southeast of Palestine somewhere in the Arabian desert
עוּץ (uts) — Uz.
A man living at the time of the Patriarchs, only mentioned at Gen.22.21;
son of: Nahor (H5152H) and Milcah (H4435);
brother of: Buz (H0938), Kemuel (H7055), Chesed (H3777), Hazo (H2375), Pildash (H6394), Jidlaph (H3044) and Bethuel (H1328A);
half-brother of: Tebah (H2875), Gaham (H1514), Tahash (H8477) and Maacah (H4601)
§ Uz = "wooded"
1) son of Aram and grandson of Seth
2) son of Nahor by Milcah
3) an Edomite, son of Dishan and grandson of Seir
N-proper — Noun properHNpl
Uz
Fertile land. (1.) The son of Aram, and grandson of Shem (Gen. 10:23; 1 Chr. 1:17).
(2.) One of the Horite “dukes” in the land of Edom (Gen. 36:28).
(3.) The eldest son of Nahor, Abraham’s brother (Gen. 22:21, R.V.).
The land in which Job dwelt, Job 1:1 Jer 25:20 La 4:21. The Seventy call it Ausitis. It appears to have been a region in Arabia Deserta, between Palestine, Idumaea, and the Euphrates, and most probably not far from the borders of Idumaea. It is uncertain whether its inhabitants were descendants of Uz the son of Aram, Huz the son of Nahor, or Uz the Horite, Ge 10:23 22:21 36:28. They appear to have had much knowledge of the true God and the principles of virtue and religion.
counsel; words
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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 | Suff — Preposition · suffixHR/Sp2fs
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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)
N-fs — Noun common · feminine singular absoluteHNcfsa
(Most frequently, koc; four other words in one passage each; poterion): A vessel for drinking from, of a variety of material (gold, silver, earthenware), patterns (Es 1:7) and elaboration.
Figurative: By ordinary figure of speech, put sometimes for the contents of the cup, namely, for that which is drunk (Mt 26:39). In both Old Testament and New Testament applied figuratively to that which is portioned out, and of which one is to partake; most frequently used of what is sorrowful, as God's judgments, His wrath, afflictions, etc. (Ps 11:6; 75:8; Isa 51:17; Re 14:10). In a similar sense, used by Christ concerning the…
Cup
A wine-cup (Gen. 40:11, 21), various forms of which are found on Assyrian and Egyptian monuments. All Solomon’s drinking vessels were of gold (1 Kings 10: 21). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (Rev. 17:4).
The art of divining by means of a cup was practiced in Egypt (Gen. 44:2-17), and in the East generally.
The “cup of salvation” (Ps. 116:13) is the cup of thanksgiving for the great salvation. The “cup of consolation” (Jer. 16:7) refers to the custom of friends sending viands and wine to console relatives in mourning (
The cups of the Jews, whether of metal or earthenware, were possibly borrowed, in point of shape and design, from Egypt and from the Phoenicians, who were celebrated in that branch of workmanship. Egyptian cups were of various shapes, either with handles or without them. In Solomon’s time all his drinking vessels were of gold, none of silver. (1 Kings 10:21) Babylon is compared to a golden cup. (Jeremiah 51:7) The great laver, or "sea," was made with a rim like the rim of a cup (cos), with flowers of lilies," (1 Kings 7:26) a form which the Persepolitan cups resemble. The cups of the New Testament were often no doubt formed on Greek and Roman models. They were sometimes of gold. (
This word is taken in Scripture both in a proper and in a figurative sense. In a proper sense, it signifies a common cup, of horn, or some precious metal, Ge 40:13 44:2 1Ki 7:26, such as is used for drinking out of at meals; or a cup of ceremony, used at solemn and religious meals-as at the Passover, when the father of the family pronounced certain blessings over the cup, and having tasted it, passed it round to the company and his whole family, who partook of it, 1Co 10:16. In a figurative sense, a cup is spoken of as filled with the portion given to one by divine providence, Ps 11:6 16:5; with the blessings of life and of grace,
שָׁכַר (shakar) is a Hebrew verb meaning to be or become drunk. It covers various forms, including making oneself or others drunk, and can also imply causing someone to be helpless. The entries indicate its use in different grammatical forms, such as Qal, Piel, Hiphil, and Hithpael, but do not provide specific verse references.
[שָׁכַר] vb. be, or become, drunk, drunken
Qal become drunken
Pi. make drunken
Hiph. id.: i.e. make princes helpless
Hithp. how long wilt thou make thyself drunken [a drunken spectacle]?
base
H7937 שָׁכַר be, or become, drunk, drunken .become drunken
. make drunken
. id.: i.e. make princes helpless
. how long wilt thou make thyself drunken [a drunken spectacle]?
7937 shakar shaw-kar'
a primitive root; to become tipsy; in a qualified sense, to
satiate with a stimulating drink or (figuratively)
influence:--(be filled with) drink (abundantly), (be, make)
drunk(-en), be merry. (Superlative of 8248.)
see HEBREW for 08248
שָׁכַר (sha.khar) — be drunk.
1) to be or become drunk or drunken, be intoxicated
1a) (Qal) to become drunken
1b)(Piel) to make drunken, cause to be drunk
1c) (Hiphil) to cause to be drunk
1d) (Hithpael) to make oneself drunk
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
Drunk
The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.
The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God’s wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To “add drunkenness to thirst” (
עָרָה (arah) is a Hebrew verb meaning to be naked or bare, and it encompasses a range of actions including uncovering, emptying, and pouring out. It appears in various forms, such as making oneself naked or laying bare by removing contents. Notably, it can also refer to sexual offenses. The word is used in contexts that suggest exposure or destitution.
[עָרָה] vb. be naked, bare
Pi.
lay bare
lay bare by removing contents, empty, water-jar
pour out
Hiph.
make naked, of sexual offences
pour out
Niph. until there be poured upon us a spirit from on high
Hithp.
thou shalt make thyself naked
usu. pouring himself, i.e. spreading himself out like a tree
base
H6168 עָרָה be naked, bare . . lay bare
. lay bare by removing contents, empty, water-jar
. pour out
. . make naked, of sexual offences
. pour out
. until there be poured upon us a spirit from on high
. . thou shalt make thyself naked
. usu. pouring himself, i.e. spreading himself out like a tree
6168 `arah aw-raw'
a primitive root; to be (causatively, make) bare; hence, to
empty, pour out, demolish:--leave destitute, discover, empty,
make naked, pour (out), rase, spread self, uncover.
עָרָה (a.rah) — to uncover.
1) to be bare, be nude, uncover, leave destitute, discover, empty, raze, pour out
1a) (Piel)
1a1) to bare, lay bare
1a2) to lay bare by emptying, empty
1a3) to pour out
1b) (Hiphil)
1b1) to make naked, strip bare (of sexual offences)
1b2) to pour out
1c) (Niphal) to be poured out, be exposed
1d) (Hithpael)
1d1) to expose oneself, make oneself naked
1d2) pouring oneself, spreading oneself (participle)
Conj | V-Hithpael-Imperf-2fs — Conjunction · verb hithpael second person feminine singularHC/Vtu2fs
Naked
This word denotes (1) absolute nakedness (Gen. 2:25; Job 1:21; Eccl. 5:15; Micah 1:8; Amos 2:16); (2) being poorly clad (Isa. 58:7; James 2:15). It denotes also (3) the state of one who has laid aside his loose outer garment (Lat. nudus), and appears clothed only in a long tunic or under robe worn next the skin (1 Sam. 19:24; Isa. 47:3; comp. Mark…
In the Bible, often means no more than "not fully dressed." So in Joh 21:7, Peter is said to have been "naked," that is, he had laid off his outer garment, and had on only his inner garment or tunic. See GARMENT. So probably in Isa 20:2 Mic 1:8 Ac 19:16. Sometimes poorness and insufficiency of clothing are meant, as in Jas 2:15. So in Isa 58:7 2Co 11:27. A nation is said to be "naked," when stripped of its defenses, wealth, etc., Ge 42:9
