Isaiah 28:7 — Word Study
WLCוְגַם־ אֵ֙לֶּה֙ בַּיַּ֣יִן שָׁג֔וּ וּבַשֵּׁכָ֖ר תָּע֑וּ כֹּהֵ֣ן וְנָבִיא֩ שָׁג֨וּ בַשֵּׁכָ֜ר נִבְלְע֣וּ מִן־ הַיַּ֗יִן תָּעוּ֙ מִן־ הַשֵּׁכָ֔ר שָׁגוּ֙ בָּֽרֹאֶ֔ה פָּק֖וּ פְּלִילִיָּֽה׃
BSA◂Theseʼêl-leh alsogam [even, too] staggershâgâh■ from wineyayin [intoxicating beverage, fermented drink] and stumbletâʻâh■ from strong drinkshêkâr [intensely alcoholic liquor] Priestskôhên [spiritual leaders, mediators] and prophetsnâbîyʼ [messengers of God, seers] reelshâgâh■ from strong drinkshêkâr [causing intoxication] and are befuddledbâlaʻ■ bymin wineyayin [affecting their minds] They stumbletâʻâh■ because ofmin strong drinkshêkâr [causing them to err] muddledshâgâh■ in their visionsrôʼeh [receiving false or unclear revelations] and stumblingpûwq■ in their judgmentspᵉlîylîyâh△ [failing to decide rightly, lacking discernment]
| Greek | English | Parsing |
|---|---|---|
| וְגַם־ | and also | Conjunction, adverb |
| אֵ֙לֶּה֙ | these | Particle |
| בַּיַּ֣יִן | with wine | Preposition, noun common masculine singular absolute |
| שָׁג֔וּ | they reeled | Verb, Qal, perfect third person common plural |
| וּבַשֵּׁכָ֖ר | and with strong drink | Conjunction, preposition, noun common masculine singular absolute |
| תָּע֑וּ | they staggered | Verb, Qal, perfect third person common plural |
| כֹּהֵ֣ן | priest | Noun common, masculine singular absolute |
| וְנָבִיא֩ | and prophet | Conjunction, noun common masculine singular absolute |
| שָׁג֨וּ | they reeled | Verb, Qal, perfect third person common plural |
| בַשֵּׁכָ֜ר | with strong drink | Preposition, noun common masculine singular absolute |
| נִבְלְע֣וּ | they were confused | Verb, Niphal, perfect third person common plural |
| מִן־ | from | Preposition |
| הַיַּ֗יִן | wine | Particle, noun common masculine singular absolute |
| תָּעוּ֙ | they staggered | Verb, Qal, perfect third person common plural |
| מִן־ | from | Preposition |
| הַשֵּׁכָ֔ר | strong drink | Particle, noun common masculine singular absolute |
| שָׁגוּ֙ | they reeled | Verb, Qal, perfect third person common plural |
| בָּֽרֹאֶ֔ה | in the vision | Preposition, noun common masculine singular absolute |
| פָּק֖וּ | they tottered | Verb, Qal, perfect third person common plural |
| פְּלִילִיָּֽה׃ | decision | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | These also stagger from wine and stumble from strong drink: Priests and prophets reel from strong drink and are befuddled by wine. They stumble because of strong drink, muddled in their visions and stumbling in their judgments. |
| KJV | ¶ But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. |
| ASV | And even these reel with wine, and stagger with strong drink; the priest and the prophet reel with strong drink, they are swallowed up of wine, they stagger with strong drink; they err in vision, they stumble in judgment. |
| YLT | And even these through wine have erred, And through strong drink have wandered, Priest and prophet erred through strong drink, They have been swallowed up of the wine, They wandered because of the strong drink, They have erred in seeing, They have stumbled judicially. |
| WEB | They also reel with wine, and stagger with strong drink. The priest and the prophet reel with strong drink. They are swallowed up by wine. They stagger with strong drink. They err in vision. They stumble in judgment. |
| BBE | And further, these are uncertain through wine, and have gone out of the right way through strong drink: the priest and the prophet are uncertain through strong drink, they are overcome by wine, they have gone out of the way through strong drink; their vision is false, they go wrong in their decisions. |
Translations agree on the overall meaning but differ in nuances, particularly regarding the word פְּלִילִיָּֽה.
The structure of the sentence shows a progression from the actions of the leaders to the consequences of their intoxication.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵלֶּה
verbשָׁגָה
The sentence as the grammar sees it Open the tree ›
1 of 20 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 28:7
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 — Warning Against Intoxicationgenerated
Isaiah 28:7 warns that priests and prophets, who are meant to guide the people, are instead led astray by wine and strong drink. This intoxication causes them to stumble in their duties and muddles their visions and judgments. The surrounding verses emphasize the importance of clarity and discernment for those in leadership roles, contrasting their current state with the expected behavior of spiritual leaders.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 19:14 | 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. |
| 2 | Isaiah 56:10–12 | Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. |
| 3 | Leviticus 10:9–10 | “You and your sons are not to drink wine or strong drink when you enter the Tent of Meeting, or else you will die; this is a permanent statute for the generations to come. |
| 4 | Proverbs 20:1 | Wine is a mocker, strong drink is a brawler, and whoever is led astray by them is not wise. |
| 5 | Proverbs 31:4–5 | It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink, |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — שָׁג֔וּ, sha.GUgenerated
The verb שָׁגָה (sha.GU) means to stray or err, often in a moral or mental sense. It conveys the idea of wandering off course, which is particularly relevant in the context of the priests and prophets who are supposed to provide guidance.
In this verse, the use of this verb highlights the consequences of intoxication, as it leads to a failure in their responsibilities and the inability to make sound judgments.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of שָׁג֔וּ, with terms like reeled (BSB, KJV) and stumbled (ASV, YLT) capturing the sense of erring or going astray.
Sentence Structuregenerated
The main verb of the verse is שָׁג֔וּ, they reeled, which governs the subsequent clauses describing the actions of the priests and prophets. The structure indicates that their intoxication leads to multiple failures in vision and judgment.
The sentence is complex, with multiple clauses detailing the effects of strong drink on the leaders, emphasizing the dire consequences of their actions.
Septuagint Backgroundgenerated
The Septuagint translates שָׁג֔וּ as ἐχέστησαν, which means 'to be astonished' or 'to be confounded.' This choice indicates a broader interpretation of the effects of intoxication, suggesting not just erring but also a state of confusion.
This rendering reflects the translators' understanding of the moral implications of drunkenness, emphasizing how it affects one's ability to lead and discern.
In plain words — the whole versegenerated
Isaiah 28:7 describes how priests and prophets are led astray by wine and strong drink, causing them to stumble and make poor judgments. This highlights the dangers of intoxication for those in leadership, emphasizing the need for clarity and discernment.
Frequently Asked Questionsgenerated
It means that they are intoxicated, which affects their ability to lead and make sound decisions.
Drunkenness impairs judgment and clarity, which are essential for those responsible for guiding others.
They stumble in their visions and judgments, leading to confusion and failure in their roles.
It echoes themes found in Proverbs and other passages that caution against the dangers of alcohol and the importance of sober judgment.
Reflection Questionsgenerated
- In what ways have I seen the effects of poor judgment in my own life or in leaders around me?
- How can I ensure that I remain clear-headed and discerning in my decisions?
- What steps can I take to support leaders in my community to maintain their clarity and integrity?
- How does this warning about intoxication apply to contemporary issues we face today?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the moral implications of drunkenness and its effects on spiritual purity.
In fact, our fathers passed their lives in hunger, thirst and great mortification, by which they acquired purity. Above all they fled the wine habit, which is full of every evil.Early Church Fathers on Isaiah 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 28:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut they also have erred through wine,.... Either they that sat in judgment, and turned the battle to the gate, as Jarchi interprets it: or rather, since the Lord was a spirit of judgment and
Read John Gill on Isaiah 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, -The prophet now turns to Judah, a gracious promise to the remnant
Read Robert Jamieson on Isaiah 28 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut, alas! Judah is guilty of the same sins with Israel, and therefore they also must expect the same calamities; of which he speaks afterward. They run into the same excess of wine and strong drink, whereby they besot themselves, and fall into many errors and miscarriages, both in sacred and civil things. The many emphatical phrases and repetitions of the same thing in other words, in this verse, seem to evince that he here speaks of drunkenness, properly so called, although he afterward chargeth them with ignorance, and error, and stupidity; which also were the companions, and in part the effects, of that sin. The priest, to whom strong drink was expressly forbidden in the time of their…
Read Matthew Poole on Isaiah 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 28:7 But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble [in] judgment.Ver. 7. But they also have erred through wine.] Judah had caught this disease of Ephraim, as the English are said to have done of the drunken Dutchmen. Sin is more contagious and catching than the plague. The Hebrew word importeth an alienation of mind. Vino sapientia obscuratur, Wisdom is voided by wine, said Alphonsus, King of Arragon. They are swallowed up of wine, they are out of the way through strong drink.]…
Read John Trapp on Isaiah 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) But they also have erred through . . .—Better, yet these also reel . . . Isaiah acts on the method of Nathan when he said, “Thou art the man.” He has painted the drunkards of Ephraim; now he turns and paints in yet darker colours the drunkards of Judah. Priests were seen reeling to their services, prophets reeling in the very act of their counterfeit inspiration. The threefold iteration of the word for “reel” emphasises the scandals of the scene. The sins of the sons of Eli, those of which Micah (Isaiah 2:11) had spoken, were reproduced in all their enormity. The most loathsome features of their drunkenness are printed in Isaiah 28:8 with a boldness which is almost photographic. The…
Read Charles John Ellicott on Isaiah 28 →
CambridgeThe Cambridge Bible for Schools and Colleges7. the priest and the prophet] Better: priest and prophet. These are specially mentioned as the spiritual leaders of the people, who opposed Isaiah in the name of Jehovah, and backed up the plans of the politicians with the pretended authority of Divine revelation. swallowed up of wine] Perhaps, “confused by wine,” see on Isaiah 3:12. are out of the way] R.V. have gone astray—see Isaiah 19:14. vision (a peculiar form in the Hebr.) refers to the function of the prophets; judgment (lit. “judicial matters”) to that of the priests (cf. Deuteronomy 17:8 ff; Deuteronomy 19:17; Ezekiel 44:24). It is not asserted that the prophets have no visions, but only that, through self-indulgence, they lack…
Read Cambridge on Isaiah 28 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut they also have erred through wine - In the previous verses the prophet had said that the kingdom of Judah should be saved, while that of Ephraim should be destroyed.
Read Albert Barnes on Isaiah 28 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7, 8. But they also — With these words the prophet passes from Ephraim to Judah. He had just said that Judah should be spared while Ephraim should be sacked and destroyed. But even Judah is guilty of drunkenness.
Read Daniel Denison Whedon on Isaiah 28 →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
These also stagger from wine and stumble from strong drink: Priests and prophets reel from strong drink and are befuddled by wine. They stumble because of strong drink, muddled in their visions and stumbling in their judgments.
They also reel with wine, and stagger with strong drink. The priest and the prophet reel with strong drink. They are swallowed up by wine. They stagger with strong drink. They err in vision. They stumble in judgment.
These also stagger from wine and stumble from strong drink: Priests and prophets reel from strong drink and are befuddled by wine. They stumble because of strong drink, muddled in their visions and stumbling in their judgments.
Even these men stagger because of wine, they stumble around because of beer – priests and prophets stagger because of beer, they are confused because of wine, they stumble around because of beer; they stagger while seeing prophetic visions, they totter while making legal decisions.
Tyndale line
¶ But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.
And even these reel with wine, and stagger with strong drink; the priest and the prophet reel with strong drink, they are swallowed up of wine, they stagger with strong drink; they err in vision, they stumble in judgment.
But these also have erred through wine, and through strong drink are gone astray; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are gone astray through strong drink; they err in vision, they stumble in judgment.
But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are overwhelmed with wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.
But they haue erred because of wine, and are out of the way by strong drinke: the priest and the prophet haue erred by strong drinke: they are swallowed vp with wine: they haue gone astraye through strong drinke: they faile in vision: they stumble in iudgement.
Strictly literal
But these also have erred through wine, and through strong drink are they gone astray. The priest and the prophet have erred through strong drink; they are overpowered by wine, they are gone astray through strong drink; they have erred in vision, they have stumbled [in] judgment.
And even these through wine have erred, And through strong drink have wandered, Priest and prophet erred through strong drink, They have been swallowed up of the wine, They wandered because of the strong drink, They have erred in seeing, They have stumbled judicially.
And even these have erred through wine, || And have wandered through strong drink, || Priest and prophet erred through strong drink, || They have been swallowed up of the wine, || They wandered because of the strong drink, || They have erred in seeing, || They have stumbled judicially.
But these also are now stumbling through wine, and reeling through strong drink: priest and prophet are stumbling through strong drink, they are overpowered with wine, they reel through strong drink; they stumble in [divine] vision, they are unsteady in giving judgment.
But even these reel with wine, and stagger with strong drink. The priest and the prophet reel with strong drink, and they are swallowed up by wine. They stagger with strong drink, staggering in vision and reeling in decision.
From the Latin
But these also have been ignorant through wine, and through drunkenness have erred: the priest and the prophet have been ignorant through drunkenness, they are swallowed up with wine, they have gone astray in drunkenness, they have not known him that seeth, they have been ignorant of judgment.
Simplified
But these people also drink so much wine and beer that they sway from side to side and stumble over. Even priests and prophets stagger along, their minds muddled by beer and wine. Because of the drink they are confused about visions and make mistakes when they give decisions.
And further, these are uncertain through wine, and have gone out of the right way through strong drink: the priest and the prophet are uncertain through strong drink, they are overcome by wine, they have gone out of the way through strong drink; their vision is false, they go wrong in their decisions.
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 is supported by the Dead Sea Scrolls, which contain similar wording but with some words supplied by editors due to damage. The Septuagint, while having a different word order, captures the essence of the Hebrew text.
וְגַם־ אֵ֙לֶּה֙ בַּיַּ֣יִן שָׁג֔וּ וּבַשֵּׁכָ֖ר תָּע֑וּ כֹּהֵ֣ן וְנָבִיא֩ שָׁג֨וּ בַשֵּׁכָ֜ר נִבְלְע֣וּ מִן־ הַיַּ֗יִן תָּעוּ֙ מִן־ הַשֵּׁכָ֔ר שָׁגוּ֙ בָּֽרֹאֶ֔ה פָּק֖וּ פְּלִילִיָּֽה׃
10 of the 20 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.
[וגם] [אלה] [ביין] [שגו] [ובשכר] תעו כוהן [ונביא] [שגו] [בשכר] [נבלעו] [מן] [היין] [תעו] [מן] [השכר] [שגו] [בראה] פקו פליליה
2 words on the leather — 2 partly restored, 16 supplied entire by an editor.
[וגם] [אלה] [ביין] [שגו] [ובשכר] [תעו] [כהן] [ונביא] שגו [בשכר] [נבלעו] [מן] [היין] [תעו] [מן] [השכר] [שגו] [בראה] פקו [פליליה]
2 words on the leather — 18 supplied entire by an editor.
גמ אלה ביין שגו ובשכר תעו כוהן ונבי שגו בשכר נבלעו מן היין תעו מן השכר שגו בראה פקו פליליה
20 words on the leather.
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 28:7
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.
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
Conj | DirObjM — Conjunction · adverbHC/D
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.'
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
שָׁגָה (shagah) is a Hebrew verb meaning to stray or err, often in a moral or mental sense. It can refer to wandering off course, committing sins of ignorance, or leading others astray. The entries highlight its use in both a literal and figurative context, including the idea of intoxication or being enraptured.
[שָׁגָה] vb. go astray, err
Qal
err, stray, of flock
swerve, meander, reel or roll
go astray
specif. commit sin of ignorance, inadvertence
Hiph. lead astray
lit.
mentally = mislead
morally
base
H7686 [שָׁגָה] go astray, err .. err, stray, of flock
. swerve, meander, reel or roll
. go astray
. specif. commit sin of ignorance, inadvertence
. lead astray . lit.
. mentally = mislead
. morally
7686 shagah shaw-gaw'
a primitive root; to stray (causatively, mislead), usually
(figuratively) to mistake, especially (morally) to transgress;
by extension (through the idea of intoxication) to reel,
(figuratively) be enraptured:--(cause to) go astray, deceive,
err, be ravished, sin through ignorance, (let, make to)
wander.
שָׁגָה (sha.gah) — to wander.
1) to go astray, stray, err
1a)(Qal)
1a1) to err, stray
1a2) to swerve, meander, reel, roll, be intoxicated, err (in drunkenness)
1a3) to go astray (morally)
1a4) to commit sin of ignorance or inadvertence, err (ignorantly)
1b) (Hiphil)
1b1) to lead astray
1b2) to lead astray, mislead (mentally)
1b3) to lead astray (morally)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
שֵׁכָר (shekar) refers to an intoxicating or strong drink, often associated with alcoholic beverages. It is derived from a root meaning to be drunk and encompasses intensely alcoholic liquor. The term appears in contexts discussing strong drink and drunkenness.
שֵׁכָר n.[m.] intoxicating drink, strong drink
base
H7941 שֵׁכָר intoxicating dring, strong drink
7941 shekar shay-kawr'
from 7937; an intoxicant, i.e. intensely alcoholic
liquor:--strong drink, + drunkard, strong wine.
see HEBREW for 07937
שֵׁכָר (she.khar) — strong drink.
strong drink, intoxicating drink, fermented or intoxicating liquor
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
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
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)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
N-ms — Noun common · masculine singular absoluteHNcmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
שָׁגָה (shagah) is a Hebrew verb meaning to stray or err, often in a moral or mental sense. It can refer to wandering off course, committing sins of ignorance, or leading others astray. The entries highlight its use in both a literal and figurative context, including the idea of intoxication or being enraptured.
[שָׁגָה] vb. go astray, err
Qal
err, stray, of flock
swerve, meander, reel or roll
go astray
specif. commit sin of ignorance, inadvertence
Hiph. lead astray
lit.
mentally = mislead
morally
base
H7686 [שָׁגָה] go astray, err .. err, stray, of flock
. swerve, meander, reel or roll
. go astray
. specif. commit sin of ignorance, inadvertence
. lead astray . lit.
. mentally = mislead
. morally
7686 shagah shaw-gaw'
a primitive root; to stray (causatively, mislead), usually
(figuratively) to mistake, especially (morally) to transgress;
by extension (through the idea of intoxication) to reel,
(figuratively) be enraptured:--(cause to) go astray, deceive,
err, be ravished, sin through ignorance, (let, make to)
wander.
שָׁגָה (sha.gah) — to wander.
1) to go astray, stray, err
1a)(Qal)
1a1) to err, stray
1a2) to swerve, meander, reel, roll, be intoxicated, err (in drunkenness)
1a3) to go astray (morally)
1a4) to commit sin of ignorance or inadvertence, err (ignorantly)
1b) (Hiphil)
1b1) to lead astray
1b2) to lead astray, mislead (mentally)
1b3) to lead astray (morally)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
שֵׁכָר (shekar) refers to an intoxicating or strong drink, often associated with alcoholic beverages. It is derived from a root meaning to be drunk and encompasses intensely alcoholic liquor. The term appears in contexts discussing strong drink and drunkenness.
שֵׁכָר n.[m.] intoxicating drink, strong drink
base
H7941 שֵׁכָר intoxicating dring, strong drink
7941 shekar shay-kawr'
from 7937; an intoxicant, i.e. intensely alcoholic
liquor:--strong drink, + drunkard, strong wine.
see HEBREW for 07937
שֵׁכָר (she.khar) — strong drink.
strong drink, intoxicating drink, fermented or intoxicating liquor
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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
בָּלַע (bala) is a Hebrew verb meaning to swallow down or engulf. It encompasses various forms, including actions of devouring and being consumed, as well as figurative uses like squandering. The entries indicate that it can be used in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, each with slightly different nuances.
בָּלַע vb. swallow down, swallow up, engulf
Qal
swallow down
swallow up, engulf
Niph. swallowed up, i.e. devastated
Pi.
swallow
swallow up, engulf
Pu. be swallowed up
Hithp. their wisdom is all gone, ‘they are at their wit’s end’
base
H1104 בָּלַע swallow down, swallow up, engulf
1104 bala` baw-lah'
a primitive root; to make away with (specifically by
swallowing); generally, to destroy:--cover, destroy, devour,
eat up, be at end, spend up, swallow down (up).
בָּלַע (ba.la) — to swallow up.
1) to swallow down, swallow up, engulf, eat up
1a) (Qal)
1a1) to swallow down
1a2) to swallow up, engulf
1b) (Niphal) to be swallowed up
1c) (Piel)
1c1) to swallow
1c2) to swallow up, engulf
1c3) squandering (fig.)
1d) (Pual) to be swallowed up
1e) (Hithpael) to be ended
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
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)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
שֵׁכָר (shekar) refers to an intoxicating or strong drink, often associated with alcoholic beverages. It is derived from a root meaning to be drunk and encompasses intensely alcoholic liquor. The term appears in contexts discussing strong drink and drunkenness.
שֵׁכָר n.[m.] intoxicating drink, strong drink
base
H7941 שֵׁכָר intoxicating dring, strong drink
7941 shekar shay-kawr'
from 7937; an intoxicant, i.e. intensely alcoholic
liquor:--strong drink, + drunkard, strong wine.
see HEBREW for 07937
שֵׁכָר (she.khar) — strong drink.
strong drink, intoxicating drink, fermented or intoxicating liquor
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See WINE.
שָׁגָה (shagah) is a Hebrew verb meaning to stray or err, often in a moral or mental sense. It can refer to wandering off course, committing sins of ignorance, or leading others astray. The entries highlight its use in both a literal and figurative context, including the idea of intoxication or being enraptured.
[שָׁגָה] vb. go astray, err
Qal
err, stray, of flock
swerve, meander, reel or roll
go astray
specif. commit sin of ignorance, inadvertence
Hiph. lead astray
lit.
mentally = mislead
morally
base
H7686 [שָׁגָה] go astray, err .. err, stray, of flock
. swerve, meander, reel or roll
. go astray
. specif. commit sin of ignorance, inadvertence
. lead astray . lit.
. mentally = mislead
. morally
7686 shagah shaw-gaw'
a primitive root; to stray (causatively, mislead), usually
(figuratively) to mistake, especially (morally) to transgress;
by extension (through the idea of intoxication) to reel,
(figuratively) be enraptured:--(cause to) go astray, deceive,
err, be ravished, sin through ignorance, (let, make to)
wander.
שָׁגָה (sha.gah) — to wander.
1) to go astray, stray, err
1a)(Qal)
1a1) to err, stray
1a2) to swerve, meander, reel, roll, be intoxicated, err (in drunkenness)
1a3) to go astray (morally)
1a4) to commit sin of ignorance or inadvertence, err (ignorantly)
1b) (Hiphil)
1b1) to lead astray
1b2) to lead astray, mislead (mentally)
1b3) to lead astray (morally)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
רֹאֶה (ro'eh) is derived from the root meaning to see, functioning as an active participle that denotes both a 'seer' or prophet and 'prophetic vision.' The term encompasses the roles of those who perceive divine messages and the visions they receive, as noted in Isaiah 28:7.
ref
H7203a רֹאֶה seer H7203b רֹאֶה prophetic vision
7203 ro'eh ro-eh'
active participle of 7200; a seer (as often rendered); but
also (abstractly) a vision:--vision.
see HEBREW for 07200
רֹאֶה (ro.eh) — seer.
seer, prophet
רֹאֶה (ro.eh) — vision.
(prophetic) vision
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
vizh'-un (chazon, chizzayon, mar'ah; horama, optasia): Psychologists find that man is prevailingly and persistently "eye-minded." That is, in his waking life he is likely to think, imagine and remember in terms of vision. Naturally then, his dreaming is predominantly visual; so strongly visual, we are told, that it is not rare to find dreams defined as "trains of fantastic images." Whether man was made this way in order that God might communicate with him through dreams and visions is hardly worth debating; if the records of human life, in the Bible and out of it, are to be trusted at all, there is nothing better certified than that God has communicated with man in this way (Ps 89:19; Pr 29:18; compare Am 8:11,12;
Vision
(Luke 1:22), a vivid apparition, not a dream (comp. Luke 24:23; Acts 26:19; 2 Cor. 12:1).
A supernatural presentation of certain scenery or circumstances to the mind of a person either while awake or asleep, Isa 6:1-13 Eze 1:1-28 Da 8:1-27 Ac 26:13. See DREAM.
פּוּק (puq) is a Hebrew verb meaning to reel or totter. It conveys the idea of stumbling or wavering, particularly in contexts like judgment. The word has both Qal and Hiphil forms, with the Hiphil form emphasizing causing someone or something to totter.
[פּוּק] vb. reel, totter
Qal they reel (drunken, in giving) judgment
Hiph.
totter
cause tottering
base
H6328 [פּוּק] reel, totter .they reel (drunken, in giving) judgment
. . totter
. cause tottering
6328 puwq pook
a primitive root; to waver:--stumble, move.
פּוּק (puq) — to reel.
1) to reel, totter, stumble
1a) (Qal) to reel
1b) (Hiphil)
1b1) to totter, wobble
1b2) to cause tottering
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
פְּלִילִיָּה (pliyliyah) refers to a feminine noun meaning 'judgment' or 'the giving a decision.' It is derived from the related word פְּלִיל (pliyl) and is used in contexts such as Isaiah 28:7, where it pertains to the pronouncement of judgment.
פְּלִילִיָּה n.f. the giving a decision;—פ׳ Is 28:7 (of priests).
done
H6417 פְּלִילִיָּה the giving a decision
6417 pliyliyah pel-ee-lee-yaw'
feminine of 6416; judicature:--judgment.
see HEBREW for 06416
פְּלִילִיָּה (pe.li.liy.yah) — judgment.
the giving a decision, pronouncement of judgment, reasoning
N-fs — Noun common · feminine singular absoluteHNcfsa
de-sizh'-un: Has several different shades of meaning. It expresses the formation of a judgment on a matter under consideration. It expresses the quality of being firm or positive in one's actions. It expresses the termination of a contest or question in favor of one side or the other, as the decision of the battle, or the decision of the judge.
1. National Decisions:
Until recent times the decision of disputed points between nations was determined by force of arms. Thus the questions of dispute were decided between Israel and the surrounding tribes, between Israel and Assyria, between Israel and Egypt, and later between Judea and Rome.
2. Judicial Decisions:
In the earliest times the questions of dispute between individuals were decided by the patriarch who was the head of the family. When Israel became a nation men were appointed to decide the difficulties between the people. At first this…
- Necessary to the service of God
- Exhortations to
Jos 24:14,15
- EXHIBITED IN
. Seeking God with the heart
. Keeping the commandments of God
. Being on the Lord's side
