Isaiah 28:8 — Word Study
WLCכִּ֚י כָּל־ שֻׁלְחָנ֔וֹת מָלְא֖וּ קִ֣יא צֹאָ֑ה בְּלִ֖י מָקֽוֹם׃ ס
BSAForkîy [because of this reason] allkôl [every single one] their tablesshulchân [places of feasting, sacred spaces] are coveredmâlêʼ■ [filled to the point of overflowing] with vomitqêʼ [filthy, disgusting waste] there is not a placemâqôwm [no single instance of, location, area] withoutbᵉlîy [lacking, devoid of] filthtsôwʼâh [moral pollution, uncleanness]
| Greek | English | Parsing |
|---|---|---|
| כִּ֚י | for | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| שֻׁלְחָנ֔וֹת | [the] tables | Noun common, feminine plural absolute |
| מָלְא֖וּ | they are full | Verb, Qal, perfect third person common plural |
| קִ֣יא | vomit | Noun common, masculine singular absolute |
| צֹאָ֑ה | filth | Noun common, feminine singular absolute |
| בְּלִ֖י | not | Noun common, masculine singular absolute |
| מָקֽוֹם׃ ס | room | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For all their tables are covered with vomit; there is not a place without filth. |
| KJV | For all tables are full of vomit and filthiness, so that there is no place clean. |
| ASV | For all tables are full of vomit and filthiness, so that there is no place clean. |
| YLT | For all tables have been full of vomit, Filth — without place! |
| WEB | For all tables are completely full of filthy vomit and filthiness. |
| BBE | For all the tables are covered with coughed-up food, so that there is not a clean place. |
Where they part company is in the rendering of מָלְא֖וּ — see How Translations Differ.
The structure consists of a main clause followed by a predicate and two noun phrases, emphasizing the state of the tables and the pervasive filth.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָקוֹם
verbמָלֵא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 28:8
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 Critique of Israel's Leadersgenerated
Isaiah 28:8 presents a vivid picture of the spiritual and moral condition of the people, where their tables, symbols of fellowship and sacredness, are instead covered with vomit. This stark imagery illustrates the extent of their corruption and the absence of purity in their lives. The surrounding verses emphasize the drunkenness and confusion of the leaders, setting the stage for a deeper critique of their failure to uphold righteousness, as seen in Isaiah 28:7 and Isaiah 28:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 26:11 | As a dog returns to its vomit, so a fool repeats his folly. |
| 2 | Jeremiah 48:26 | “Make him drunk, because he has magnified himself against the LORD; so Moab will wallow in his own vomit, and he will also become a laughingstock. |
| 3 | Habakkuk 2:15–16 | Woe to him who gives drink to his neighbors, pouring it from the wineskin until they are drunk, in order to gaze at their nakedness! |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מָלְא֖וּ, mal.'Ugenerated
The verb מָלֵא (male') means 'to fill' and indicates a state of being completely full. In this context, it conveys the idea that their tables are not just covered, but overflowing with vomit, signifying an overwhelming presence of moral decay.
This verb is in the perfect tense, indicating a completed action. The people are characterized by their current state of filthiness, which reflects their ongoing spiritual condition.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses covered for מָלְא֖וּ.
Sentence Structuregenerated
The finite verb מָלְא֖וּ (they are full) governs the main clause, with a noun phrase subject and an adverbial phrase indicating what they are full of. The structure emphasizes the state of the tables as the focal point of the critique.
The sentence's order places the emphasis on the tables being full of vomit, which conveys the gravity of the situation in a straightforward manner.
Septuagint Backgroundgenerated
The Septuagint translates מָלְא֖וּ as ἐπλήσθησαν (they were filled), which carries a similar meaning but can imply a more passive state of being filled. This choice suggests a broader interpretation of the actions leading to their current condition.
The use of ἐπλήσθησαν may indicate a divine judgment or consequence, highlighting the seriousness of their moral failings.
In plain words — the whole versegenerated
Isaiah 28:8 describes how the tables of the people are filled with vomit, showing their moral corruption. This verse highlights the extent of their uncleanliness, as there is no place free from filth. The surrounding verses explain how the leaders are confused and intoxicated, contributing to the overall critique of their spiritual state.
Frequently Asked Questionsgenerated
This imagery signifies the extreme moral decay and spiritual corruption of the people, indicating that even their places of fellowship are tainted.
Filth represents moral pollution and uncleanness, emphasizing the need for purity and righteousness among the people.
The surrounding verses provide context for the critique, showing how the leaders are intoxicated and confused, leading to their failure to guide the people properly.
This verse serves as a reminder of the importance of maintaining spiritual cleanliness and the dangers of moral decay in our lives and communities.
Reflection Questionsgenerated
- In what areas of my life might I be allowing moral filth to accumulate?
- How can I ensure that my 'table' — my life and relationships — remains a place of purity and fellowship?
- What steps can I take to address confusion or intoxication in my spiritual life?
- How does this verse challenge me to reflect on the state of my community and its leaders?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 28:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor all tables are full of vomit [and] filthiness,.... The one signifies what is spued out of a man's mouth, his stomach being overcharged, and the other his excrements; and both give a just, though
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 BibleAll tables; at which the priests, and prophets, and other Jews did eat and drink. They hardly made one sober meal; drunkenness was their daily practice. No place; no table, or no part of the table; no, not so much as the holy places, in which the priests did frequently eat their meals.
Read Matthew Poole on Isaiah 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 28:8 For all tables are full of vomit [and] filthiness, [so that there is] no place [clean].Ver. 8. For all places are full of vomit and filthiness.] Vah, vah, vah: cum tu Narbone mensas hospitam convomeres, saith Cicero to Antony, who was not ashamed likewise to write, or rather to spew out a book concerning his own great strength to bear strong drink, and to lay up others who strove with him for the mastery. Cicero taxeth Julius Caesar for this foul custom; so doth Philo Caligula, and Suetonius Vitellius. Veniunt ut edant, edunt ut vomant. They came to drink, the drink to vomit. - Senec.
Read John Trapp on Isaiah 28 →CambridgeThe Cambridge Bible for Schools and Colleges8. For vomit and filthiness, read filthy vomit.
Read Cambridge on Isaiah 28 →Albert Barnes1798–1870Barnes' Notes on the BibleFor all tables ... - The tables at which they sit long in the use of wine (see the note at Isaiah 5:11). There was no place in their houses which was free from the disgusting and loathsome pollution produced by the use of wine.
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
For all their tables are covered with vomit; there is not a place without filth.
For all tables are completely full of filthy vomit and filthiness.
For all their tables are covered with vomit; there is not a place without filth.
Indeed, all the tables are covered with vomit; no place is untouched.
Tyndale line
For all tables are full of vomit and filthiness, so that there is no place clean.
For all tables are full of vomit and filthiness, so that there is no place clean.
For all tables are full of vomit and filthiness, so that there is no place clean.
For all tables are full of vomit and filthiness, so that there is no place clean .
For all their tables are full of filthy vomiting: no place is cleane.
Strictly literal
For all tables are full of filthy vomit, so that there is no [more] place.
For all tables have been full of vomit, Filth — without place!
For all tables have been full of vomit, || Filth—without place!
For all tables are full of vomit of filthiness, there is no place [clean].
Truly, all tables are covered with vomit, so that there is no clean place.
From the Latin
For all tables were full of vomit and filth, so that there was no more place.
Simplified
All their tables are full of vomit—filth is everywhere.
For all the tables are covered with coughed-up food, so that there is not a clean place.
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 generally agree on the wording of this verse, with minor variations in the scrolls. The 1Qisaa text matches closely, while 4Q57 and 4Q60 show some words supplied by an editor, indicating damage to the original text.
כִּ֚י כָּל־ שֻׁלְחָנ֔וֹת מָלְא֖וּ קִ֣יא צֹאָ֑ה בְּלִ֖י מָקֽוֹם׃ ס
כי כול שלחנות מלאו קיה צאה בלי מקום
8 words on the leather.
[כי] [כל] [שלחנות] [מלאו] [קיא] [צאה] [בלי] מקום
nothing on the leather here — 1 partly restored, 7 supplied entire by an editor.
[כי] [כל] [שלחנות] [מלאו] [קיא] [צאה] [בלי] [מקום]
nothing on the leather here — 8 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 28:8
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
N-mp — Noun common · feminine plural absoluteHNcfpa
Tables
(Mark 7:4) means banqueting-couches or benches, on which the Jews reclined when at meals. This custom, along with the use of raised tables like ours, was introduced among the Jews after the Captivity. Before this they had, properly speaking, no table. That which served the purpose was a skin or piece of leather spread out on the carpeted floor. Sometimes a stool was placed in the middle of this skin. (See ABRAHAM’S BOSOM; BANQUET; MEALS.)
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
צֹאָה (tsow'ah) means filth or excrement, derived from a related root. It covers terms for dirt and pollution, often used in a figurative sense. The entries consistently emphasize its association with uncleanliness.
צֹאָה n.f. filth
base
H6675 צֹאָה filth
6675 tsow'ah tso-aw'
or tsovah {tso-aw'}: feminine of 6674; excrement; generally,
dirt; figuratively, pollution:--dung, filth(-iness). Marg.
for 2716.
see HEBREW for 06674
see HEBREW for 02716
צֹאָה (tso.ah) — filth.
filth, excrement
N-fs — Noun common · feminine singular absoluteHNcfsa
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
Part — Noun common · masculine singular absoluteHNcmsa
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
N-ms — Noun common · masculine singular absoluteHNcmsa
room.
See HOUSE.
The references to "room" in (Matthew 23:6; Mark 12:39; Luke 14:7,8; 20:46) signify the highest place on the highest couch round the dinner or supper table --the "uppermost seat", as it is more accurately rendered in (Luke 11:43)
Is sometimes synonymous with seat or place, as in Lu 14:8-10; 20:46.