Isaiah 51:17 — Word Study
WLCהִתְעוֹרְרִ֣י הִֽתְעוֹרְרִ֗י ק֚וּמִי יְר֣וּשָׁלִַ֔ם אֲשֶׁ֥ר שָׁתִ֛ית מִיַּ֥ד יְהוָ֖ה אֶת־ כּ֣וֹס חֲמָת֑וֹ אֶת־ קֻבַּ֜עַת כּ֧וֹס הַתַּרְעֵלָ֛ה שָׁתִ֖ית מָצִֽית׃
BSAAwakeʻûwr awakeʻûwr [stir yourself] Rise upqûwm O JerusalemYᵉrûwshâlaim [the city of peace] you whoʼăsher have drunkshâthâh■ [consumed, tasted] from the handyâd [power, direction] of the LORDYᵉhôvâh [Yehovah, the Lord God] the cupkôwç [vessel, container] of His furychêmâh [intense anger, wrath] you who have drainedshâthâh■ [sucked out, emptied] the gobletqubbaʻath [bowl, cup] to the dregsmâtsâh■ [last drops, remains] the cupkôwç that makes men staggertarʻêlâh [reel, tremble]
| Greek | English | Parsing |
|---|---|---|
| הִתְעוֹרְרִ֣י | rouse yourself | Verb, Hithpael, imperative second person feminine singular |
| הִֽתְעוֹרְרִ֗י | rouse yourself | Verb, Hithpael, imperative second person feminine singular |
| ק֚וּמִי | arise | Verb, Qal, imperative second person feminine singular |
| יְר֣וּשָׁלִַ֔ם | O Jerusalem | Noun proper |
| אֲשֶׁ֥ר | who | Particle |
| שָׁתִ֛ית | you have drunk | Verb, Qal, perfect second person feminine singular |
| מִיַּ֥ד | from [the] hand of | Preposition, noun common both singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| כּ֣וֹס | [the] cup of | Noun common, feminine singular construct |
| חֲמָת֑וֹ | anger his | Noun common feminine singular construct, suffix |
| אֶת־ | the object marker | Particle |
| קֻבַּ֜עַת | [the] bowl of | Noun common, feminine singular construct |
| כּ֧וֹס | [the] cup of | Noun common, feminine singular construct |
| הַתַּרְעֵלָ֛ה | staggering | Particle, noun common feminine singular absolute |
| שָׁתִ֖ית | you have drunk | Verb, Qal, perfect second person feminine singular |
| מָצִֽית׃ | you have drained | Verb, Qal, perfect second person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of His fury; you who have drained the goblet to the dregs— the cup that makes men stagger. |
| KJV | ¶ Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out. |
| ASV | Awake, awake, stand up, O Jerusalem, that hast drunk at the hand of Jehovah the cup of his wrath; thou hast drunken the bowl of the cup of staggering, and drained it. |
| YLT | Stir thyself, stir thyself, rise, Jerusalem, Who hast drunk from the hand of Jehovah The cup of His fury, The goblet, the cup of trembling, thou hast drunk, Thou hast wrung out. |
| WEB | Awake, awake! Stand up, Jerusalem, you who have drunk from Yahweh’s hand the cup of his wrath. You have drunken the bowl of the cup of staggering, and drained it. |
| BBE | Awake! awake! up! O Jerusalem, you who have taken from the Lord's hand the cup of his wrath; tasting in full measure the wine which overcomes. |
Where they part company is כּוֹס — see How Translations Differ.
The verse has a main clause followed by a series of subordinate clauses that expand on the condition of Jerusalem and the implications of her actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעוּר
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 51:17
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 — A Call to Jerusalemgenerated
Isaiah 51:17 presents a poignant call for Jerusalem to awaken from her stupor. The Lord reminds her of the dire consequences of drinking from His cup of fury, a metaphor for the judgment she faces. This call is not just for physical action, but for a spiritual awakening to the reality of her situation, paralleling themes found in other prophetic texts where Israel is urged to return to faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 51:9 | Awake, awake, put on strength, O arm of the LORD. Wake up as in days past, as in generations of old. Was it not You who cut Rahab to pieces, who pierced through the dragon? |
| 2 | Isaiah 52:1 | Awake, awake, clothe yourself with strength, O Zion! Put on your garments of splendor, O Jerusalem, holy city! For the uncircumcised and unclean will no longer enter you. |
| 3 | Isaiah 60:1–2 | Arise, shine, for your light has come, and the glory of the LORD rises upon you. |
| 4 | Judges 5:12 | ‘Awake, awake, O Deborah! Awake, awake, sing a song! Arise, O Barak, and take hold of your captives, O son of Abinoam!’ |
| 5 | 1 Corinthians 15:34 | Sober up as you ought, and stop sinning; for some of you are ignorant of God. I say this to your shame. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — הִתְעוֹרְרִ֣י, hit.'o.Rigenerated
The verb עוּר (uwr) means to rouse or awaken. It is used here in the Hithpael form, indicating a reflexive action directed towards oneself, suggesting that Jerusalem must actively stir herself from her slumber.
This word encompasses a range of meanings from literal waking to figurative stirring of emotions. The imperative form emphasizes urgency, as the people are called to recognize their state and respond accordingly.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of a series of imperatives, with the finite verbs הִתְעוֹרְרִ֣י and ק֚וּמִי commanding Jerusalem to awaken and rise. The structure emphasizes the urgency of the call, with each command building on the previous one to create a sense of momentum.
The sentence's flow leads from the call to action to the reasons for it, culminating in a vivid description of the cup of fury, which serves as a metaphor for impending judgment.
Septuagint Backgroundgenerated
The Septuagint translates הִתְעוֹרְרִ֣י as ἐχεγείρου, which carries a similar meaning of awakening or stirring up. This choice reflects the translators' understanding of the urgency in the call to Jerusalem.
The term used in the LXX for כּוֹס is ποτήριον, which maintains the imagery of a cup, emphasizing the contents that lead to staggering, thus preserving the metaphorical weight of the original Hebrew.
In plain words — the whole versegenerated
Isaiah 51:17 calls Jerusalem to awaken and rise. The verse warns her about the consequences of drinking from the cup of God's fury. This imagery illustrates the seriousness of her situation and the need for a response to God's call.
Frequently Asked Questionsgenerated
To 'awake' signifies a spiritual awakening, urging Jerusalem to recognize her state and respond to God's call for repentance and action.
The 'cup of His fury' symbolizes God's judgment and the consequences of sin, representing the intense anger that leads to staggering and disorientation.
Jerusalem is personified as a woman who must rise up from her slumber, highlighting the urgency for her to respond to God's call and acknowledge her circumstances.
This verse connects with other passages in Isaiah that call for Israel's awakening and repentance, emphasizing the themes of judgment and restoration found throughout the book.
Reflection Questionsgenerated
- In what areas of my life do I need to awaken and respond to God's call?
- How can I better understand the consequences of my actions in light of God's judgment?
- What steps can I take to help others recognize their need to awaken spiritually?
- How does the imagery of the cup enhance my understanding of God's anger and mercy?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate God's anger and the need for repentance, providing insights into its theological implications.
Anger, which is called “the cup in the hand of the Lord” and “the cup of falling that is drained,” is in proportion to transgressions,Early Church Fathers on Isaiah 51 →
Lift up, lift up, arise, O Jerusalem, who have drunk from the hand of the Lord the cup of his wrath: you have drunk to the dregs the cup of sleep, and have drained it to the bottom.Early Church Fathers on Isaiah 51 →
He calls chastisement “the cup,” because it is stupefying like drunkenness. Of this cup, the blessed David has likewise made mention in the following terms: “For there is a cup in the hand of the Lord, full strength,Early Church Fathers on Isaiah 51 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 51:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAwake, awake, stand up, O Jerusalem,.... As persons out of a sleep, or out of a stupor, or even out of the sleep of death; for this respects a more glorious state of the church, the Jerusalem, the
Read John Gill on Isaiah 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAwake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out. Awake! awake!
Read Robert Jamieson on Isaiah 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAwake; either, 1. Out of the sleep of security. Or, 2. Out of the sleep of death. Heb. Rouse up thyself; come out of that forlorn and disconsolate condition in which thou hast so long been. This sense suits best with the following words. Stand up upon thy feet, O thou who hast fallen, and been thrown down to the ground. Which hast drunk at the hand of the Lord the cup of his fury; which hast been sorely afflicted; for so this metaphor is used. , &c.; . The cup of trembling; which striketh him that drinketh it with a deadly horror. Wrung them out; drunk every drop of, it. See Poole "".
Read Matthew Poole on Isaiah 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 51:17 Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, [and] wrung [them] out.Ver. 17. Awake, awake.] Suscita te, suscita te. As the Church had stirred up the arm of the Lord to awake, so here he doth the Church, cheering her up, and, as it were, drinking to her in a cup of nepenthe, after her bitter cup of gall and aloes, which she had drunk to drunkenness, and had none to guide her, as a drunken man had need to have. That hast drunk at the hand of the Lord.] Herein happy yet, that God had a hand in the mingling of thy cup; who, being a wise and gracious physician and father, would…
Read John Trapp on Isaiah 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Awake . . .—The words present a strange parallelism to Isaiah 51:9. There they were addressed to the arm of Jehovah, and were the prelude of a glorious promise. Here they are spoken to Jerusalem as a drunken and desperate castaway, and introduce a painfully vivid picture of her desolation. They seem, indeed, prefixed to that picture to make it bearable. They are a call to Zion to wake out of that drunken sleep, and therefore show that her ruin is not irretrievable. The dregs of the cup.—Literally, the goblet cup, but with the sense, as in the Authorised version, of the cup being drained.
Read Charles John Ellicott on Isaiah 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The cup of trembling] כוס התרעלה cos hattarelah, "the cup of mortal poison," veneni mortiferi. - MONTAN. This may also allude to the ancient custom of taking off criminals by a cup of poison. Socrates is well known to have been sentenced by the Areopagus to drink a cup of the juice of hemlock, which occasioned his death. See Clarke on Hebrews 2:9, and see also Bishop Lowth's note on Isaiah 51:21.
Read AdamClarke on Isaiah 51 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 51:17 to Isaiah 52:12. The Lord will turn the Captivity of ZionThe three oracles into which this passage naturally falls are these:—(1) Isaiah 51:17-23. The prophet, returning to the thought with which the book opens (ch. Isaiah 40:2), announces that the period of Jerusalem’s degradation has expired. The city is figured as a woman lying prostrate and senseless, intoxicated with the cup of the Lord’s indignation which she has drunk to the dregs, her sons unable to help her (17–20). But the cup is now taken from her and passed to the enemies who had oppressed and insulted her (21–23). (2) Isaiah 52:1-6. In a new apostrophe, the image is carried on; let Zion lay aside her soiled…
Read Cambridge on Isaiah 51 →Albert Barnes1798–1870Barnes' Notes on the BibleAwake, awake - (See the notes at Isaiah 51:9). This verse commences an address to Jerusalem under a new figure or image.
Read Albert Barnes on Isaiah 51 →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
Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of His fury; you who have drained the goblet to the dregs— the cup that makes men stagger.
Awake, awake! Stand up, Jerusalem, you who have drunk from Yahweh’s hand the cup of his wrath. You have drunken the bowl of the cup of staggering, and drained it.
Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of His fury; you who have drained the goblet to the dregs—the cup that makes men stagger.
Wake up! Wake up! Get up, O Jerusalem! You drank from the cup the Lord passed to you, which was full of his anger! You drained dry the goblet full of intoxicating wine.
Tyndale line
¶ Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out.
Awake, awake, stand up, O Jerusalem, that hast drunk at the hand of Jehovah the cup of his wrath; thou hast drunken the bowl of the cup of staggering, and drained it.
Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the bowl of the cup of staggering, and drained it.
Awake, awake, stand up, O Jerusalem, which hast drank at the hand of the LORD the cup of his fury; thou hast drank the dregs of the cup of trembling, and wrung them out.
Awake, awake, and stande vp, O Ierusalem, which hast drunke at the hande of the Lord the cup of his wrath: thou hast drunken the dregges of the cup of trembling, and wrung them out.
Strictly literal
Arouse thyself, arouse thyself, stand up, Jerusalem, which hast drunk at the hand of Jehovah the cup of his fury. Thou hast drunk, hast drained out the goblet-cup of bewilderment:
Stir thyself, stir thyself, rise, Jerusalem, Who hast drunk from the hand of Jehovah The cup of His fury, The goblet, the cup of trembling, thou hast drunk, Thou hast wrung out.
Stir yourself, stir yourself, rise, Jerusalem, || You who have drunk from the hand of YHWH || The cup of His fury, || The goblet, the cup of trembling, you have drunk, || You have wrung out.
Rouse up, rouse up, arise, O Jerusalem, thou who hast drunk from the hand of the Lord the cup of his fury: the deep cup of confusion hast thou drunk, hast thou drained.
Awake, awake, stand up, Jerusalem, you who have drunk out of the hand of Yahweh from the bowl of his anger; you who have drunk out of the bowl, down to the dregs from the cup of staggering.
From the Latin
Arise, arise, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his wrath; thou hast drunk even to the bottom of the cup of dead sleep, and thou hast drunk even to the dregs.
Simplified
Wake up, wake up! Get up, Jerusalem! You have drunk from the cup of the Lord's anger he handed to you. You have drained it down to the bottom of the cup, the drink that makes people stagger around.
Awake! awake! up! O Jerusalem, you who have taken from the Lord's hand the cup of his wrath; tasting in full measure the wine which overcomes.
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 align closely, with both texts containing similar wording. The Septuagint, while differing in structure, retains key terms and themes, indicating a consistent understanding of the verse across these ancient witnesses.
הִתְעוֹרְרִ֣י הִֽתְעוֹרְרִ֗י ק֚וּמִי יְר֣וּשָׁלִַ֔ם אֲשֶׁ֥ר שָׁתִ֛ית מִיַּ֥ד יְהוָ֖ה אֶת־ כּ֣וֹס חֲמָת֑וֹ אֶת־ קֻבַּ֜עַת כּ֧וֹס הַתַּרְעֵלָ֛ה שָׁתִ֖ית מָצִֽית׃
11 of the 17 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.
התעוררי התעוררי קומי ירושלים אשר שתיתי מיד יהוה את כוס חמת׳ו את קובעת כוס התרעלה שתיתי מצית
17 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 51:17
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.
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
V-r-Impv-2fs — Verb · Hithpael · imperative second person feminine singularHVtv2fs
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
V-r-Impv-2fs — Verb · Hithpael · imperative second person feminine singularHVtv2fs
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
Drunk
The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.
The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God’s wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To “add drunkenness to thirst” (
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
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
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
כּוֹס (kos) primarily means 'cup,' referring to a container, but it also denotes a type of owl, considered unclean. The word seems to derive from a root meaning to hold together. The entries indicate a figurative use of 'cup' as a lot or potion, but there is no significant disagreement among the lexicons.
כּוֹס n.f. cup
base
כּוֹס n.[m.] a kind of owl
base
H3563a כּוֹס cup H3563b כּוֹס n. [m.] a kind of owl
3563 kowc koce
from an unused root meaning to hold together; a cup (as a
container), often figuratively, a lot (as if a potion); also
some unclean bird, probably an owl (perhaps from the cup-like
cavity of its eye):--cup, (small) owl. Compare 3599.
see HEBREW for 03599
כּוֹס (kos) — cup.
cup
כּוֹס (kos) — owl.
a kind of owl (an unclean bird)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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
קֻבַ֫עַת (qubba`ath) refers to a cup or goblet, often associated with dregs. It is derived from the root word קָבַע (qavah), which suggests a depth similar to that of a cover. The term is used in contexts related to drinking vessels.
קֻבַ֫עַת n.f. cup
base
H6907 קֻבַ֫עַת cup
6907 qubba`ath koob-bah'-ath
from 6906; a goblet (as deep like a cover):--dregs.
see HEBREW for 06906
קֻבַּעַת (qub.ba.at) — dreg.
cup
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כּוֹס (kos) primarily means 'cup,' referring to a container, but it also denotes a type of owl, considered unclean. The word seems to derive from a root meaning to hold together. The entries indicate a figurative use of 'cup' as a lot or potion, but there is no significant disagreement among the lexicons.
כּוֹס n.f. cup
base
כּוֹס n.[m.] a kind of owl
base
H3563a כּוֹס cup H3563b כּוֹס n. [m.] a kind of owl
3563 kowc koce
from an unused root meaning to hold together; a cup (as a
container), often figuratively, a lot (as if a potion); also
some unclean bird, probably an owl (perhaps from the cup-like
cavity of its eye):--cup, (small) owl. Compare 3599.
see HEBREW for 03599
כּוֹס (kos) — cup.
cup
כּוֹס (kos) — owl.
a kind of owl (an unclean bird)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תַּרְעֵלָה (tar'eláh) refers to the state of reeling or staggering, often associated with astonishment or trembling. It is derived from the root word meaning to tremble. The entries consistently emphasize this sense of disorientation.
תַּרְעֵלָה n.f. reeling
base
H8653 תַּרְעֵלָה reeling
8653 tar`elah tar-ay-law'
from 7477; reeling:--astonishment, trembling.
see HEBREW for 07477
תַּרְעֵלָה (tar.e.lah) — reeling.
reeling, staggering
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
Drunk
The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.
The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God’s wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To “add drunkenness to thirst” (
מָצָה (matsah) is a Hebrew verb meaning to drain or drain out. It is a primitive root that can imply sucking out or squeezing out, with forms in both Qal (to drain) and Niphal (to be drained out). The entries indicate its use in contexts involving liquids, such as blood or water.
[מָצָה] vb. drain, drain out
Qal drain, drain out
Niph. and the blood (of the bird) shall be drained out; water of abundance is drained (i.e. drunk) by them
base
H4680 מָצָה drain, drain out
4680 matsah maw-tsaw'
a primitive root; to suck out; by implication, to drain, to
squeeze out:--suck, wring (out).
מָצָה (ma.tsah) — to drain.
1) to drain, drain out
1a) (Qal) to drain, drain out
1b) (Niphal) to be drained out
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs