Ezekiel 23:32 — Word Study
WLCכֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהֹוִ֔ה כּ֤וֹס אֲחוֹתֵךְ֙ תִּשְׁתִּ֔י הָעֲמֻקָּ֖ה וְהָרְחָבָ֑ה תִּהְיֶ֥ה לִצְחֹ֛ק וּלְלַ֖עַג מִרְבָּ֥ה לְהָכִֽיל׃
BSAThis is whatkôh the LordʼĂdônây [Adonay, the majestic Master] GODYᵉhôvih [Yehovah] saysʼâmar■ You will drinkshâthâh▸ [consume, be filled with] your sister’sʼâchôwth [close relative, kin] cupkôwç [divine wrath] a cup deepʻâmôq [vessel of God's anger, profound, abundant] and widerâchâb [broad, extensive] It will bringhâyâh▸ [result in, lead to] scorntsᵉchôq [ridicule, mockery] and derisionlaʻag [contempt, scoffing] for it holdskûwl [contains, is filled with] so muchmirbâh△ [an abundance, a large quantity]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֤ה | thus | Adverb |
| אָמַר֙ | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהֹוִ֔ה | Yahweh | Noun proper |
| כּ֤וֹס | [the] cup of | Noun common, feminine singular construct |
| אֲחוֹתֵךְ֙ | sister your | Noun common feminine singular construct, suffix |
| תִּשְׁתִּ֔י | you will drink | Verb, Qal, imperfect second person feminine singular |
| הָעֲמֻקָּ֖ה | deep | Particle |
| וְהָרְחָבָ֑ה | and wide | Conjunction, particle |
| תִּהְיֶ֥ה | it will become | Verb, Qal, imperfect third person feminine singular |
| לִצְחֹ֛ק | laughter | Preposition, noun common masculine singular absolute |
| וּלְלַ֖עַג | and mockery | Conjunction, preposition, noun common masculine singular construct |
| מִרְבָּ֥ה | much | Noun common, feminine singular absolute |
| לְהָכִֽיל׃ | to contain | Preposition, verb hiphil infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is what the Lord GOD says: ‘You will drink your sister’s cup, a cup deep and wide. It will bring scorn and derision, for it holds so much. |
| KJV | Thus saith the Lord GOD; Thou shalt drink of thy sister’s cup deep and large: thou shalt be laughed to scorn and had in derision; it containeth much. |
| ASV | Thus saith the Lord Jehovah: Thou shalt drink of thy sister’s cup, which is deep and large; thou shalt be laughed to scorn and had in derision; it containeth much. |
| YLT | Thus said the Lord Jehovah: The cup of thy sister thou dost drink, The deep and the wide one, (Thou art for laughter and for scorn,) Abundant to contain. |
| WEB | “The Lord Yahweh says: ‘You will drink of your sister’s cup, which is deep and large. You will be ridiculed and held in derision. It contains much. |
| BBE | This is what the Lord has said: You will take a drink from your sister's cup, which is deep and wide: you will be laughed at and looked down on, more than you are able to undergo. |
Where they part company is in the nuances of phrases like 'deep and wide' and 'scorn and derision.'
The sentence is structured with a main clause followed by several subordinate phrases that elaborate on the Lord's declaration.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezekiel 23:32
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 — Prophecy Against Jerusalemgenerated
Ezekiel 23:32 is part of a larger message where God speaks about the impending judgment on Jerusalem, likening its fate to that of its sister, Samaria. The imagery of drinking from a cup signifies the acceptance of divine punishment, reflecting the consequences of their actions. This passage is a warning about the seriousness of their sins and the resulting scorn they will face.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 60:3 | You have shown Your people hardship; we are staggered from the wine You made us drink. |
| 2 | Isaiah 51:17 | Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of His fury; you who have drained the goblet to the dregs— the cup that makes men stagger. |
| 3 | Jeremiah 25:15–28 | This is what the LORD, the God of Israel, said to me: “Take from My hand this cup of the wine of wrath, and make all the nations to whom I send you drink from it. |
| 4 | Jeremiah 48:26 | “Make him drunk, because he has magnified himself against the LORD; so Moab will wallow in his own vomit, and he will also become a laughingstock. |
| 5 | Matthew 20:22–23 | “You do not know what you are asking,” Jesus replied. “Can you drink the cup I am going to drink?” “We can,” the brothers answered. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — כֹּה, kohgenerated
כֹּה (koh) is an adverb meaning 'thus' or 'in this manner.' It can indicate a location or time, such as 'here' or 'now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' In this context, it introduces the Lord's proclamation, emphasizing the seriousness of the message.
The use of כֹּה sets a tone of authority and clarity, marking the statement as a direct communication from God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the key elements of this verse, with all versions reflecting the concept of drinking from a cup of divine wrath.
Sentence Structuregenerated
The main verb of the verse is אָמַר (amar), he says, which governs the entire statement. The structure presents a clear proclamation followed by the details of what will happen, emphasizing the consequences of drinking from the cup.
The sentence is built around the subject of the Lord's declaration, with multiple phrases describing the cup and its implications, creating a layered understanding of the judgment being pronounced.
Septuagint Backgroundgenerated
The Septuagint translates כֹּה as τάδε (tade), which also means 'thus' or 'these things.' This choice maintains the authoritative tone of the original Hebrew, indicating that the message is a direct statement from God.
The Greek translation captures the essence of the judgment being pronounced, reinforcing the seriousness of the consequences.
In plain words — the whole versegenerated
Ezekiel 23:32 tells us that the Lord declares that Jerusalem will drink from the cup of its sister, Samaria. This cup is described as deep and wide, symbolizing the divine wrath that will bring scorn and mockery. The imagery emphasizes the seriousness of the judgment that is to come.
Frequently Asked Questionsgenerated
The cup symbolizes the divine wrath and judgment that Jerusalem will experience as a consequence of its actions.
This reference highlights the connection between Jerusalem and Samaria, indicating that Jerusalem will face similar consequences for its sins.
These terms emphasize the shame and mockery that will accompany the judgment, showing the severity of the consequences for Jerusalem's actions.
This verse is part of a larger prophetic message warning Jerusalem about impending judgment, illustrating the consequences of turning away from God.
Reflection Questionsgenerated
- What does it mean to drink from the cup of divine wrath in our own lives?
- How can we reflect on the consequences of our actions in light of this passage?
- In what ways can we seek to avoid the scorn and derision that comes from turning away from God?
- How does understanding this imagery of the cup help us grasp the seriousness of God's judgment?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 23:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord God, thou shall drink of thy sister's cup deep and large,.... That is, partake of the same punishment, which was very great, signified by a deep and large cup, which holds much:
Read John Gill on Ezekiel 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the Lord GOD; Thou shalt drink of thy sister's cup deep and large: thou shalt be laughed to Thus saith the Lord GOD; Thou shalt drink of thy sister's cup deep and large: thou shalt be
Read Robert Jamieson on Ezekiel 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt drink; thou shalt not put it by, and shift it off. Deep; towards the dregs, where the bitterest poison of it lieth. And large; in great quantity; thy punishment shall be most grievous who must drink so deep of this cup of astonishment. Thou shalt be laughed to scorn; when sick as heart can hold, and needest pity and help to relieve, instead hereof thou shalt be derided and abused: these will be cruel mockings. It, the cup, containeth much; is large, and contains what will last many years, till the seventy years be expired; and of this cup thou shalt still drink, and be derided.
Read Matthew Poole on Ezekiel 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 23:32 Thus saith the Lord GOD; Thou shalt drink of thy sister’ s cup deep and large: thou shalt be laughed to scorn and had in derision; it containeth much. Ver. 32. Thou shaIt drink of thy sister’ s cup deep and large.] Yea, though it have eternity to the bottom.
Read John Trapp on Ezekiel 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) It containeth much.—The cup of humiliation already drunk by Samaria was large, and filled with pain and sorrow, yet Jerusalem must drink it amid the derision of her neighbours.
Read Charles John Ellicott on Ezekiel 23 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. Thou shalt drink of thy sister's cup] Thou shalt be ruined and desolated as Samaria was.
Read AdamClarke on Ezekiel 23 →
CambridgeThe Cambridge Bible for Schools and Colleges32. sister’s cup deep] i.e. which is deep. The words “thou shalt … derision” are parenthetical; LXX. omits.
Read Cambridge on Ezekiel 23 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31, 32. Her cup — See Jeremiah 25:15; Matthew 20:22; Matthew 26:39. Every inhabitant of Jerusalem would admit that Samaria’s cup of sin and folly and punishment was deep and large (Ezekiel 23:32).
Read Daniel Denison Whedon on Ezekiel 23 →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
This is what the Lord GOD says: ‘You will drink your sister’s cup, a cup deep and wide. It will bring scorn and derision, for it holds so much.
“The Lord Yahweh says: ‘You will drink of your sister’s cup, which is deep and large. You will be ridiculed and held in derision. It contains much.
This is what the Lord GOD says: ‘You will drink your sister’s cup, a cup deep and wide. It will bring scorn and derision, for it holds so much.
“This is what the sovereign Lord says: “You will drink your sister’s deep and wide cup; you will be scorned and derided, for it holds a great deal.
Tyndale line
Thus saith the Lord GOD; Thou shalt drink of thy sister’s cup deep and large: thou shalt be laughed to scorn and had in derision; it containeth much.
Thus saith the Lord Jehovah: Thou shalt drink of thy sister’s cup, which is deep and large; thou shalt be laughed to scorn and had in derision; it containeth much.
Thus saith the Lord GOD: Thou shalt drink of thy sister’s cup, which is deep and large: thou shalt be laughed to scorn and had in derision; it containeth much.
Thus saith the Lord GOD; Thou shalt drink of thy sister's cup deep and large: thou shalt be treated with scorn and had in derision; it containeth much.
Thus saith ye Lord God, Thou shalt drinke of thy sisters cup, deepe and large: thou shalt be laughed to scorne and had in derision, because it containeth much.
Strictly literal
Thus saith the Lord Jehovah: Thou shalt drink of thy sister's cup deep and large; thou shalt be for a laughing-stock and a derision, [for] it containeth much.
Thus said the Lord Jehovah: The cup of thy sister thou dost drink, The deep and the wide one, (Thou art for laughter and for scorn,) Abundant to contain.
Thus said Lord YHWH: You drink the cup of your sister, || The deep and the wide one || (You are for laughter and for scorn), || Abundant to contain.
Thus hath said the Lord Eternal, The cup of thy sister shalt thou drink, the deep and wide one: thou shalt become to be laughed to scorn and to be held in derision, more than thou canst bear.
The Lord Yahweh says this, 'You will drink your sister's cup that is deep and large. You will become a laughingstock and a subject for derision—this cup contains a great amount.
From the Latin
Thus saith the Lord God: Thou shalt drink thy sister’s cup, deep, and wide: thou shalt be had in derision and scorn, which containeth very much.
Simplified
This is what the Lord God says: You will drink from your sister's cup—a large, deep cup. You will be laughed at and insulted. You'll have to endure much of this.
This is what the Lord has said: You will take a drink from your sister's cup, which is deep and wide: you will be laughed at and looked down on, more than you are able to undergo.
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 show agreement in the core message of the verse, though they differ in word order and some specific terms. The Septuagint matches 8 of the 14 words from the Hebrew text.
כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהֹוִ֔ה כּ֤וֹס אֲחוֹתֵךְ֙ תִּשְׁתִּ֔י הָעֲמֻקָּ֖ה וְהָרְחָבָ֑ה תִּהְיֶ֥ה לִצְחֹ֛ק וּלְלַ֖עַג מִרְבָּ֥ה לְהָכִֽיל׃
8 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Ezekiel 23:32
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
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 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…
אָחוֹת (achowth) means 'sister' and can refer to a full sister, half-sister, or a relative. It is used both literally and figuratively, symbolizing relationships such as that of Israel and Judah, and can also imply intimacy or connection. The word is built from a feminine form related to other terms for kinship.
אָחוֹת 114 n.f. sister
sister
= beloved
symbol. of Judah, Samaria, Sodom & Jerusalem
fig. of intimate connection
another
base
H269 אָחוֹת sister
269 'achowth aw-khoth'
irregular feminine of 251; a sister (used very widely (like
250), literally and figuratively):--(an-)other, sister,
together.
see HEBREW for 0251
see HEBREW for 0250
אָחוֹת (a.chot) — sister.
1) sister
1a) sister (same parents)
1b) half-sister (same father)
1c) relative
1c1) (metaph) of Israel's and Judah's relationship
1d) beloved
1d1) bride
1e) (fig.) of intimate connection
1f) another
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
עָמֹק (amoq) means 'deep' in both a literal and figurative sense, often implying something that is unsearchable or mysterious. It is derived from another Hebrew word, עָמַק (amaq), and is used in contexts that emphasize depth.
עָמֹק 17 adj. deep
lit.
= unsearchable
base
H6013 עָמֹק
6013 `amoq aw-moke'
from 6009; deep (literally or figuratively):--(X exceeding)
deep (thing).
see HEBREW for 06009
עָמֹק (a.moq) — deep.
1) deep, mysterious, depths
1a) deep
1b) unsearchable
Art | Adj — ParticleHTd/Aafsa
רָחָב (rachab) means wide or broad, covering both physical dimensions and metaphorical uses like pride or arrogance. It is derived from the root word רָחַב (rachav), which also conveys a sense of spaciousness. The entries consistently highlight its meanings as broad or wide, with a note on its use to describe arrogance.
רָחָב adj. wide, broad
base
H7342 רָחָב wide, broad
7342 rachab raw-khawb'
from 7337; roomy, in any (or every) direction, literally or
figuratively:--broad, large, at liberty, proud, wide.
see HEBREW for 07337
רָחָב (ra.chav) — Broad.
§ broad, wide
רָחָב (ra.chav) — broad: wide.
broad, wide
Also means: ra.chav (רָחָב ": arrogant" H7342I)
רָחָב (ra.chav) — broad: arrogant.
broad, wide
A sub-meaning of ra.chav (רָחָב ": wide" H7342H)
Conj | Art | Adj — Conjunction · particleHC/Td/Aafsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
צְחֹק (tschoq) means 'laughter' and can refer to both pleasure and derision. It is derived from the root word צָחַק (tsachaq), which also relates to laughter. The term appears in contexts that highlight its dual nature, such as being a source of joy or a subject of scorn.
צְחֹק n.[m.] laughter
base
H6712 צְחֹק laughter
6712 tschoq tsekh-oke'
from 6711; laughter (in pleasure or derision):--laugh(-ed to
scorn).
see HEBREW for 06711
צְחֹק (tse.choq) — laughter.
laughter, laughing stock
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
laf'-ter (chaq, tsachaq, "to laugh," sechoq, "laughter"; gelao, katagelao):
(1) Laughter as the expression of gladness, pleasurable surprise, is the translation of tsachaq (Ge 17:17; 18:12,13,15; 21:6), which, however, should perhaps be "laugh at me," not "with me," as the King James Version and the Revised Version (British and American) (so Delitzsch and others; see also Hastings in HDB), not in the sense of derision, but of surprise and pleasure. In the same verse for "God hath made me to laugh," the Revised Version (British and American) gives in margin, "hath prepared laughter for me," and this gave his name to the son, the promise of whose birth evoked the laughter (Yitschaq, Isaac); gelao (Lu 6:21,25) has the same meaning of gladness and rejoicing; sechoq, "laughter," has…
לַ֫עַג (la'ag) refers to mocking or derision, and it can also denote stammering. It is derived from the root word associated with scorn and is used in contexts that involve ridicule. The entries consistently emphasize its meanings related to mockery and scorn.
לַ֫עַג n.[m.] mocking, derision, (barbarous) stammering
base
H3933 לַ֫עַג
3933 la`ag lah'-ag
from 3932; derision, scoffing:--derision, scorn (-ing).
see HEBREW for 03932
לַ֫עַג (la.ag) — derision.
1) mocking, derision, stammering
1a) mocking, derision
1b) stammerings
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
מִרְבָּה (mirbah) means 'much' or 'abundance,' derived from the root found in 7235. It is used in the context of a great quantity, specifically appearing in Ezekiel 23:32. The entries consistently emphasize the notion of 'much' without significant disagreement.
מִרְבָּה n.f. much;—only Ez 23:32
ref
H4767 מִרְבָּה
4767 mirbah meer-baw'
from 7235; abundance, i.e. a great quantity:--much.
see HEBREW for 07235
מִרְבָּה (mir.bah) — much.
much
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word כּוּל (kuwl) is a primitive root meaning to sustain or contain. It covers a range of meanings including to measure, hold, nourish, and endure. The entries indicate various forms of the verb, such as Qal, Pilpel, and Hiphil, which express different nuances of sustaining and containing.
[כּוּל] vb. comprehend, contain
Qal who hath comprehended the dust of the earth in a shalish-measure
Pilp. sustain, maintain, contain
Polp. were supplied with food
Hiph. contain, hold, hold in, endure
base
H3557 [כּוּל] comprehend, contain .sustain, maintain, contain
. were supplied with food
. contain, hold, hold in, endure
3557 kuwl kool
a primitive root; properly, to keep in; hence, to measure;
figuratively, to maintain (in various senses):--(be able to,
can) abide, bear, comprehend, contain, feed, forbearing,
guide, hold(-ing in), nourish(-er), be present, make
provision, receive, sustain, provide sustenance (victuals).
כּוּל (kul) — to sustain.
1) to seize, contain, measure
1a)(Qal) to measure, calculate
1b) (Pilpel) to sustain, maintain, contain
1b1) to sustain, support, nourish
1b2) to contain, hold in, restrain
1b3) to support, endure
1c) (Polpal) to be supplied
1d) (Hilpil) to contain, hold, hold in, endure
1d1) to contain
1d2) to sustain, endure
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
kon-tan'.
See CONTINENCY.
