Isaiah 19:14 — Word Study
WLCיְהוָ֛ה מָסַ֥ךְ בְּקִרְבָּ֖הּ ר֣וּחַ עִוְעִ֑ים וְהִתְע֤וּ אֶת־ מִצְרַ֙יִם֙ בְּכָֽל־ מַעֲשֵׂ֔הוּ כְּהִתָּע֥וֹת שִׁכּ֖וֹר בְּקִיאֽוֹ׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] has pouredmâçak■ into herqereb a spiritrûwach [the breath of life, a person's mind and emotions] of confusionʻavʻeh△ [distortion, perversion] EgyptMitsrayim [a country in northeastern Africa] has been led astraytâʻâh [to go astray, wander] in allkôl [everything] she doesmaʻăseh as a drunkardshikkôwr [one who is intoxicated] staggers throughtâʻâh his own vomitqêʼ [to throw up, expel from the body]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֛ה | Yahweh | Noun proper |
| מָסַ֥ךְ | he has mixed | Verb, Qal, perfect third person masculine singular |
| בְּקִרְבָּ֖הּ | in midst its | Preposition, noun common masculine singular construct, suffix |
| ר֣וּחַ | a spirit of | Noun common, feminine singular construct |
| עִוְעִ֑ים | confusion | Noun common, masculine plural absolute |
| וְהִתְע֤וּ | and they have misled | Verb, Hiphil, sequential perfect third person common plural |
| אֶת־ | the object marker | Particle |
| מִצְרַ֙יִם֙ | Egypt | Noun proper |
| בְּכָֽל־ | in every | Preposition, noun common masculine singular construct |
| מַעֲשֵׂ֔הוּ | deed its | Noun common masculine singular construct, suffix |
| כְּהִתָּע֥וֹת | as is made to stagger | Preposition, verb niphal infinitive construct common |
| שִׁכּ֖וֹר | a drunkard | Adj |
| בְּקִיאֽוֹ׃ | in vomit his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD has poured into her a spirit of confusion. Egypt has been led astray in all she does, as a drunkard staggers through his own vomit. |
| KJV | The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit. |
| ASV | Jehovah hath mingled a spirit of perverseness in the midst of her; and they have caused Egypt to go astray in every work thereof, as a drunken man staggereth in his vomit. |
| YLT | Jehovah hath mingled in her midst A spirit of perverseness, And they have caused Egypt to err in all its work, As a drunkard erreth in his vomit. |
| WEB | Yahweh has mixed a spirit of perverseness in the middle of her; and they have caused Egypt to go astray in all of its works, like a drunken man staggers in his vomit. |
| BBE | The Lord has sent among them a spirit of error: and by them Egypt is turned out of the right way in all her doings, as a man overcome by wine is uncertain in his steps. |
The translations agree on the meaning of עִוְעִ֑ים as confusion.
The structure is straightforward, with two main clauses and supporting phrases that clarify the actions and conditions described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbמָסַךְ
The sentence as the grammar sees it Open the tree ›
1 of 13 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 — Isaiah 19:14
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 Egyptgenerated
Isaiah 19:14 describes how the LORD has poured a spirit of confusion into Egypt, resulting in their moral and spiritual disarray. This prophecy highlights the consequences of turning away from God and serves as a warning against the dangers of disobedience. The surrounding verses elaborate on Egypt's leadership failures and the resulting chaos, emphasizing the need for divine guidance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 19:2 | “So I will incite Egyptian against Egyptian; brother will fight against brother, neighbor against neighbor, city against city, and kingdom against kingdom. |
| 2 | Isaiah 29:10–14 | For the LORD has poured out on you a spirit of deep sleep. He has shut your eyes, O prophets; He has covered your heads, O seers. |
| 3 | Isaiah 47:10–11 | You were secure in your wickedness; you said, ‘No one sees me.’ Your wisdom and knowledge led you astray; you told yourself, ‘I am, and there is none besides me.’ |
| 4 | 1 Kings 22:20–23 | And the LORD said, ‘Who will entice Ahab to march up and fall at Ramoth-gilead?’ And one suggested this, and another that. |
| 5 | Job 12:16 | True wisdom and power belong to Him. The deceived and the deceiver are His. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עִוְעִ֑ים, 'iv.'Imgenerated
The Hebrew word עִוְעִ֑ים ('iv.'Im) signifies confusion or distortion. It is derived from the root that conveys the idea of perversion, often used to describe a state of moral or spiritual disorder.
In this verse, it indicates the profound impact of divine judgment on Egypt, leading to a state where they cannot discern right from wrong. The use of this term underscores the severity of their situation, as they are overwhelmed by confusion and unable to act wisely.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of עִוְעִ֑ים as confusion.
Sentence Structuregenerated
The main verb of the verse is מָסַךְ, he has mixed, which governs the entire sentence. It introduces the action of the LORD and is followed by a prepositional phrase that specifies the object of the action.
The structure emphasizes the cause of Egypt's confusion, linking it directly to the LORD's action. The use of a simile at the end compares Egypt's state to that of a drunkard, reinforcing the chaotic nature of their condition.
Septuagint Backgroundgenerated
The Septuagint translates מָסַךְ as ἐκέρασεν (he has mixed), which conveys a similar meaning but may suggest a broader interpretation of the mixing involved in the confusion.
This choice indicates a nuanced understanding of the original Hebrew, focusing on the act of causing disorder rather than merely describing it.
In plain words — the whole versegenerated
Isaiah 19:14 tells us that the LORD has caused confusion in Egypt, leading them astray in all they do. This is likened to a drunkard who staggers through his own vomit, illustrating the depth of their disarray and the consequences of turning away from God.
Frequently Asked Questionsgenerated
It signifies that God allowed Egypt to experience disorientation and moral failure as a consequence of their actions.
It illustrates the extent of their confusion and inability to function properly, emphasizing the severity of their spiritual decline.
We can recognize the importance of remaining aligned with God's guidance to avoid moral and spiritual disarray.
It highlights the consequences of rejecting God and serves as a warning about the dangers of straying from His ways.
Reflection Questionsgenerated
- In what areas of my life do I feel confusion, and how can I seek God's guidance?
- How can I help others who may be feeling lost or disoriented in their lives?
- What steps can I take to ensure I remain grounded in my faith and avoid spiritual confusion?
- How does this passage challenge me to reflect on the importance of clarity and wisdom in my decisions?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, illustrating the consequences of Egypt's actions and their resulting confusion, likening it to a drunkard's state.
The Lord mixed in its midst the spirit of dizziness: and he caused Egypt to wander in all its work, like a drunkard and a vomiter: and Egypt will have no work that it does, bending and restraining head and tail.Early Church Fathers on Isaiah 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 19:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord hath mingled a perverse spirit in the midst thereof,.... A spirit of error, as the Targum, Septuagint, and Arabic versions; or of giddiness, as the Vulgate Latin: this he mingled in a cup
Read John Gill on Isaiah 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit.
Read Robert Jamieson on Isaiah 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath mingled; or, hath poured out or given them to drink as appears from their drunkenness, expressed in the end of the verse; which also suits with the Scripture phrase whereby a cup signifies God’ s judgments, as ,21 22 Jer 25:15. A perverse spirit, Heb. a spirit of perversities or crookednesses; or, as the LXX. and Chaldee render it, of error or delusion; a disposition of mind very apt to mistake, and to mislead them into foolish and crooked counsels and courses; which God could easily effect, partly by laying occasions of stumbling in their way, and partly by withdrawing or darkening that wisdom which he had infused, by which alone men can discern their way. In every work thereof; in…
Read Matthew Poole on Isaiah 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 19:14 The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken [man] staggereth in his vomit.Ver. 14. The Lord hath mingled a perverse spirit.] Or, Given them to drink a spirit of giddiness. Heb., A spirit of extreme perversities; he hath stupified, and as it were intoxicated them with the "efficacy of error." And they have caused Egypt to err in every work.] Psammeticus their king was twenty-eight years in besieging Azotus ere he could take it; and other things went on with them accordingly. Herod., Euterp.
Read John Trapp on Isaiah 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) The Lord hath mingled a perverse spirit.—Better, hath poured a spirit of giddiness. As in 1 Kings 22:22; 1 Samuel 16:14, the infatuation of the Egyptian rulers is thought of as a judicial blindness. Prostrate or vacillating amid the wrecks of frustrated hopes and plans, they are as the drunkard staggering in his foulness. (Comp. Isaiah 29:9.)
Read Charles John Ellicott on Isaiah 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. In the midst thereof] בקרבם bekirbam; so the Septuagint, and perhaps more correctly." - Secker. So likewise the Chaldee.
Read AdamClarke on Isaiah 19 →CambridgeThe Cambridge Bible for Schools and Colleges14. Their intellectual confusion is caused by “a spirit” from Jehovah (but not personified as in 1 Kings 22:21 f.) a perverse spirit] Better a spirit of perverseness (R.V.). Cf. “spirit of deep slumber,” ch. Isaiah 29:10. err … staggereth] The same verb should be used in both places—“wander” or “stray.” The strong figure has a parallel in ch. Isaiah 28:7. Cf. Job 12:25.
Read Cambridge on Isaiah 19 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord hath mingled - The word מסך mâsak, “to mingle,” is used commonly to denote the act of mixing spices with wine to make it more intoxicating Proverbs 9:2, Proverbs 9:5; Isaiah 5:22.
Read Albert Barnes on Isaiah 19 →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
The LORD has poured into her a spirit of confusion. Egypt has been led astray in all she does, as a drunkard staggers through his own vomit.
Yahweh has mixed a spirit of perverseness in the middle of her; and they have caused Egypt to go astray in all of its works, like a drunken man staggers in his vomit.
The LORD has poured into her a spirit of confusion. Egypt has been led astray in all she does, as a drunkard staggers through his own vomit.
The Lord has made them undiscerning; they lead Egypt astray in all she does, so that she is like a drunk sliding around in his own vomit.
Tyndale line
The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit.
Jehovah hath mingled a spirit of perverseness in the midst of her; and they have caused Egypt to go astray in every work thereof, as a drunken man staggereth in his vomit.
The LORD hath mingled a spirit of perverseness in the midst of her: and they have caused Egypt to go astray in every work thereof, as a drunken man staggereth in his vomit.
The LORD hath mingled a perverse spirit in the midst of it: and they have caused Egypt to err in every work of it, as a drunken man staggereth in his vomit.
The Lord hath mingled among them the spirite of errours: and they haue caused Egypt to erre in euery worke thereof, as a drunken man erreth in his vomite.
Strictly literal
Jehovah hath mingled a spirit of perverseness in the midst thereof; and they have caused Egypt to err in every work thereof, as a drunkard staggereth in his vomit.
Jehovah hath mingled in her midst A spirit of perverseness, And they have caused Egypt to err in all its work, As a drunkard erreth in his vomit.
YHWH has mingled in her midst || A spirit of perverseness, || And they have caused Egypt to err in all its work, || As a drunkard errs in his vomit.
The Lord hath poured out in the midst thereof a spirit of perverseness: and they have led Egypt astray in all its work, as a drunkard reeleth astray in his vomit.
Yahweh has mixed a spirit of distortion into her midst, and they have led Egypt astray in all she does, like a drunk staggering in his vomit.
From the Latin
The Lord hath mingled in the midst thereof the spirit of giddiness: and they have caused Egypt to err in all its works, as a drunken man staggereth and vomiteth.
Simplified
The Lord has mixed up a spirit of confusion for them to drink, making the Egyptians stagger around in everything they do, like a drunk slipping up on his own vomit.
The Lord has sent among them a spirit of error: and by them Egypt is turned out of the right way in all her doings, as a man overcome by wine is uncertain in his steps.
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 Dead Sea Scrolls agree closely, with the essential wording matching. The Septuagint, while differing in word order, retains the core meaning of the Hebrew text.
יְהוָ֛ה מָסַ֥ךְ בְּקִרְבָּ֖הּ ר֣וּחַ עִוְעִ֑ים וְהִתְע֤וּ אֶת־ מִצְרַ֙יִם֙ בְּכָֽל־ מַעֲשֵׂ֔הוּ כְּהִתָּע֥וֹת שִׁכּ֖וֹר בְּקִיאֽוֹ׃
9 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
יהוה מסך בקרב׳ה רוח עועיים והתעו את מצרים בכול מעש׳הו כהתעות שכור בקיא׳ו
13 words on the leather.
[יהוה] [מסך] [בקרב׳ה] [רוח] עועים והתעו את מצרים בכל מעש׳הו [כהתעות] [שכור] [בקיא׳ו]
4 words on the leather — 2 partly restored, 7 supplied entire by an editor.
יהוה נסך בקרב׳ה רוח [עועים] [והתעו] [את] [מצרים] [בכל] מעש׳הו כהתעות שכור בקיא׳ו
7 words on the leather — 1 partly restored, 5 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 Isaiah 19:14
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
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
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מָסַךְ (ma.sakh) is a Hebrew verb meaning to mix or mingle, particularly in the context of combining substances like wine with spices. The entries highlight its usage in producing mixtures, with a specific emphasis on the act of pouring or mixing in the Qal form.
מָסַךְ vb. mix, produce by mixing
base
H4537 מָסַךְ mix, produce by mixing
4537 macak maw-sak'
a primitive root; to mix, especially wine (with
spices):--mingle.
מָסַךְ (ma.sakh) — to mix.
1) to mix, mingle, produce by mixing
1a) (Qal) to pour, mix
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — 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…
עִוְעִים (av'eh) refers to the concepts of distorting, warping, or perverting. It is derived from the root word for perversity and is used in contexts such as Isaiah 19:14. The entries consistently emphasize its abstract nature as a noun.
עִוְעִים n.pl.abstr. distorting, warping;—Is 19:14
ref
H5773 עִוְעִים distorting, warping
5773 `av`eh av-eh'
from 5753; perversity:--X perverse.
see HEBREW for 05753
עִוְעִים (av.eh) — distortion.
distorting, perverting, warping
N-mp — Noun common · masculine plural absoluteHNcmpa
kon-fu'-zhun (bosheth, "shame, paleness," kelimmah, "blushing," tohu; akatastasia, sugchusis): In the Old Testament bosheth (1Sa 20:30; Ps 109:29 the King James Version) and kelimmah (Ps 44:15; Isa 30:3) are the words most frequently translated "confusion"; tohu, "wastiness," "emptiness" is so translated (Isa 24:10; 34:11; 41:29), also qalon, "lightness," "contempt" (Job 10:15 = ignominy, the American Standard Revised Version) and tebhel, "profanation" (Le 18:23; 20:12); ra`ash, "shaking," "trembling,"…
→ Of tongues Ge 11:1-9
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
Conj | V-Hiphil-3cp — Verb · Hiphil · sequential perfect third person common pluralHc/Vhq3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
שִׁכֹּר (shikkor) means 'drunken' and refers to a state of intoxication or a habitual drunkard. The word is built from the root associated with drunkenness and is used in various contexts to describe someone who is intoxicated.
שִׁכֹּר, שִׁכּוֹר adj. drunken
base
H7910 שִׁכֹּר, שִׁכּוֹר drunken
7910 shikkowr shik-kore'
or shikkor {shik-kore'}; from 7937; intoxicated, as a state
or a habit:--drunk(-ard, -en, -en man).
see HEBREW for 07937
שִׁכֹּר (shik.kor) — drunken.
1) drunken
1a) drunken
1b) drunkard, drunken one (subst)
Adj — AdjHAamsa
קֵא (qe) and קִיא (qi) both mean 'vomit' or 'what is vomited up.' The words are closely related, with qe being a variant spelling of qi. The term appears in Proverbs 26:11, where it refers to a dog.
[קֵא] n.[m.] what is vomited up, vomit;—sf. Pr 26:11 (of dog).
ref
קִיא n.m. id. [s.bi.ab]
base
H6892a קֵא what is vomited up, vomit H6892b קִיא id. [6892a]
6892 qe' kay
or qiys {kee}; from 6958; vomit:--vomit.
see HEBREW for 06958
קֵא (qe) — vomit.
vomit, what is vomited up
Another spelling of qi (קִיא "vomit" H6892B)
קִיא (qi) — vomit.
vomit, what is vomited up
Also means: qe (קֵא "vomit" H6892A)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms