Isaiah 57:6 — Word Study
WLCבְּחַלְּקֵי־ נַ֣חַל חֶלְקֵ֔ךְ הֵ֥ם הֵ֖ם גּוֹרָלֵ֑ךְ גַּם־ לָהֶ֞ם שָׁפַ֥כְתְּ נֶ֙סֶךְ֙ הֶעֱלִ֣ית מִנְחָ֔ה הַ֥עַל אֵ֖לֶּה אֶנָּחֵֽם׃
BSAYour portionchêleq [inheritance, allotted share] [is] among the smooth [stones]challâq△ [flat, even] of the valleynachal [brook, small river] indeed, theyhêm [these specific ones] are your lotgôwrâl [allotted part, destiny] Evengam you have poured outshâphak■ [shed, spilled] a drink offeringneçek [libation, ceremonial pour] [and] offeredʻâlâh■ a grain offeringminchâh [sacrifice, gift] Should I relentnâcham▸ [be sorry, comforted] because ofʻal theseʼêl-leh [specific actions, idols]
| Greek | English | Parsing |
|---|---|---|
| בְּחַלְּקֵי־ | [is] among [the] smooth [stones] of | Preposition |
| נַ֣חַל | [the] wadi | Noun common, masculine singular absolute |
| חֶלְקֵ֔ךְ | portion your | Noun common masculine singular construct, suffix |
| הֵ֥ם | they | Pronoun |
| הֵ֖ם | they | Pronoun |
| גּוֹרָלֵ֑ךְ | [are] allotted portion your | Noun common masculine singular construct, suffix |
| גַּם־ | also | Adverb |
| לָהֶ֞ם | to them | Preposition, suffix |
| שָׁפַ֥כְתְּ | you have poured out | Verb, Qal, perfect second person feminine singular |
| נֶ֙סֶךְ֙ | a drink offering | Noun common, masculine singular absolute |
| הֶעֱלִ֣ית | you have offered up | Verb, Hiphil, perfect second person feminine singular |
| מִנְחָ֔ה | a grain offering | Noun common, feminine singular absolute |
| הַ֥עַל | ¿ on | Particle, preposition |
| אֵ֖לֶּה | these [things] | Particle |
| אֶנָּחֵֽם׃ | will I relent | Verb, Niphal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these? |
| KJV | Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these? |
| ASV | Among the smooth stones of the valley is thy portion; they, they are thy lot; even to them hast thou poured a drink-offering, thou hast offered an oblation. Shall I be appeased for these things? |
| YLT | Among the smooth things of a brook [is] thy portion, They — they [are] thy lot, Also to them thou hast poured out an oblation, Thou hast caused a present to ascend, For these things am I comforted? |
| WEB | Among the smooth stones of the valley is your portion. They, they are your lot. You have even poured a drink offering to them. You have offered an offering. Shall I be appeased for these things? |
| BBE | Among the smooth stones of the valley is your heritage; they, even they, are your part: even to them have you made a drink offering and a meal offering. Is it possible for such things to be overlooked by me? |
Where they part company is in the interpretation of the offerings made — see How Translations Differ.
The main clause is followed by additional phrases that elaborate on the actions taken by the subject, culminating in a rhetorical question that challenges their devotion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵם
verbשָׁפַךְ
The sentence as the grammar sees it Open the tree ›
1 of 15 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 57:6
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 Idolatrygenerated
Isaiah 57:6 addresses the people's misplaced devotion to idols, symbolized by the smooth stones in the valley. The Lord points out that they have poured out offerings to these stones, questioning whether He should feel sorry for them because of their actions. This verse is a part of a larger discourse that critiques the worship of false gods and the consequences of such actions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 3:9 | Indifferent to her own infidelity, Israel had defiled the land and committed adultery with stones and trees. |
| 2 | Habakkuk 2:19 | Woe to him who says to wood, ‘Awake!’ or to silent stone, ‘Arise!’ Can it give guidance? Behold, it is overlaid with gold and silver, yet there is no breath in it at all.” |
| 3 | Isaiah 65:11 | But you who forsake the LORD, who forget My holy mountain, who set a table for Fortune and fill bowls of mixed wine for Destiny, |
| 4 | Deuteronomy 32:37–38 | He will say: “Where are their gods, the rock in which they took refuge, |
| 5 | Jeremiah 7:18 | The sons gather wood, the fathers light the fire, and the women knead the dough to make cakes for the Queen of Heaven; they pour out drink offerings to other gods to provoke Me to anger. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חַלָּק, be.cha.le.kei-generated
The Hebrew word חַלָּק (chalak) means 'smooth' and is often used to describe surfaces that are flat or even. In this context, it emphasizes the physical characteristics of the stones associated with the people's idolatry.
The usage of חַלָּק here highlights not just the physical smoothness of the stones, but also the deceptive allure they represent. The word can imply a sense of seduction, as the people are drawn to these idols, mistaking them for something worthy of their offerings.
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 main verb in the verse is שָׁפַ֥כְתְּ, you have poured out, which governs the actions of the subject and their offerings. The structure emphasizes the actions taken by the people towards the idols, with multiple clauses detailing their offerings and the Lord's response.
The sentence is constructed with a series of phrases that elaborate on the subject's actions, including prepositional phrases indicating the objects of their devotion and the specific offerings made. This layered structure highlights the complexity of their idolatry.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חַלָּק is rendered with the Greek word λῖθος (lithos), meaning 'stone.' This choice narrows the focus to the physical aspect of the stones, potentially emphasizing their role as idols.
The translation choices in the Septuagint suggest an interpretation that aligns with the physicality of the stones rather than their metaphorical implications, which may reflect the translators' understanding of the text's critique of idolatry.
In plain words — the whole versegenerated
Isaiah 57:6 speaks about how the people have made offerings to smooth stones in the valley, calling these stones their portion. They have poured out drink offerings and grain offerings to them, and the Lord questions whether He should feel sorry for their actions.
Frequently Asked Questionsgenerated
It suggests that the people have chosen idols, represented by the smooth stones, as their inheritance or what they rely on.
They made drink offerings and grain offerings, which were common forms of sacrifices in ancient Israel.
This reflects His frustration with the people's idolatry and the futility of their offerings to false gods.
It highlights the ongoing theme of idolatry and the consequences of turning away from God, as seen in the verses before and after.
Reflection Questionsgenerated
- What are some modern equivalents of the 'smooth stones' that people may turn to instead of God?
- How can I ensure that my offerings and devotion are directed towards God rather than distractions?
- In what ways does this verse challenge me to reflect on my own priorities and allegiances?
- How can I respond to God's question about whether He should relent in light of my actions and offerings?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the people's fate and their offerings as a reflection of their devotion to idols.
In the parts of the torrent is your portion: this is your fate, and you have poured out libations for them, you have offered sacrifices.Early Church Fathers on Isaiah 57 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 57:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAmong the smooth stones of the stream is thy portion,.... Or thy god; but the portion of Jacob is not like them, stocks and stones, Jeremiah 10:16.
Read John Gill on Isaiah 57 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAmong the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?
Read Robert Jamieson on Isaiah 57 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAmong the smooth stones of the stream is thy portion; thou hast chosen for thy portion those idols which were either made of those smooth stones which were cast up by rivers, or which were worshipped upon altars made of such stones, or which were worshipped by the sides of brooks or rivers, where such smooth stones commonly lie. They are thy lot; thou hast forsaken me, and chosen idols for the great object of thy worship and trust. To them hast thou poured a drink-offering, thou hast offered a meat-offering; for the devil is God’ s ape, and idolaters used the same rites and offerings in the worship of idols which God had prescribed in his own, , &c. Should I receive comfort in these? should…
Read Matthew Poole on Isaiah 57 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 57:6 Among the smooth [stones] of the stream [is] thy portion; they, they [are] thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?Ver. 6. Among the smooth stones of the stream is thy portion.] Pars et sors tua. A poor portion it is, but such as thou art well apaid of, viz., thine altars and thine idol service, and settest up in my place. How exceeding devout in their way are some misled and muzzled Papists, those of the weaker sex especially, in the service of their god, Mauzzim, in the honour of their too admired relics, which they esteem no less than the people of the isle Ceylon, in the East Indies, did…
Read John Trapp on Isaiah 57 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Among the smooth stones . . .—The worship of stones was almost as widely diffused as that of trees and serpents. In Genesis 28:18 we have, at least, an analogous practice, which might easily become identical. Among the Phœnicians such stones were known as Bœtulia (probably a Grecised form of Bethel), and were connected with the worship of the reproductive powers of nature. As the true portion of Israel was emphatically Jehovah (Jeremiah 10:16; Psalms 16:5) there is an indignant irony in the word thus used. The idolaters had chosen a fetish instead of the Eternal One. In thy portion, we have the feminine singular, designating Israel as the faithless wife. Should I receive comfort in…
Read Charles John Ellicott on Isaiah 57 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Among the smooth stones of the stream - "Among the smooth stones of the valley"] The Jews were extremely addicted to the practice of many superstitious and idolatrous rites, which the prophet here inveighs against with great vehemence. Of the worship of rude stones consecrated, there are many testimonials of the ancients. They were called βαιτυλοι and βαιτυλια probably from the stone which Jacob erected at Beth-el, pouring oil upon the top of it. This practice was very common in different ages and places. Arnobius, lib. i., gives an account of his own practice in this respect before he became a Christian: Si quando conspexeram lubricatum lapidem, et ex olivi unguine sordidatum…
Read AdamClarke on Isaiah 57 →CambridgeThe Cambridge Bible for Schools and Colleges6. As commonly explained, the verse refers to the worship of stone fetishes; but this is very doubtful. It is obvious, indeed, that by the smooth (ones) of the wadi some objects of worship are denoted, but is it necessary to suppose that they were smooth stones? The expression “smooth ones” (ḥ ?alqê) is chosen for the sake of a play of words between it and “portion” (ḥ ?çleq). If we take it literally it is of course natural to think of stones worn smooth by the winter torrents (cf. 1 Samuel 17:40), although even then there is force in Duhm’s observation that such featureless objects were least of all likely to be chosen as fetishes. (See Tylor, Primitive Culture3, Vol. ii. p. 144 f.) But…
Read Cambridge on Isaiah 57 →Albert Barnes1798–1870Barnes' Notes on the BibleAmong the smooth stones of the streams - In the original here, there is a paronomasia, which cannot be fully retained in our English version.
Read Albert Barnes on Isaiah 57 →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
Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?
Among the smooth stones of the valley is your portion. They, they are your lot. You have even poured a drink offering to them. You have offered an offering. Shall I be appeased for these things?
Your portion is among the smooth stones of the valley; indeed, they are your lot. Even to them you have poured out a drink offering and offered a grain offering. Should I relent because of these?
Among the smooth stones of the stream are the idols you love; they, they are the object of your devotion. You pour out liquid offerings to them, you make an offering. Because of these things I will seek vengeance.
Tyndale line
Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?
Among the smooth stones of the valley is thy portion; they, they are thy lot; even to them hast thou poured a drink-offering, thou hast offered an oblation. Shall I be appeased for these things?
Among the smooth stones of the valley is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered an oblation. Shall I be appeased for these things?
Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink-offering, thou hast offered a meat-offering. Should I receive comfort in these?
Thy portion is in the smooth stones of the riuer: they, they are thy lot: euen to them hast thou powred a drinke offering: thou hast offered a sacrifice. Should I delite in these?
Strictly literal
Among the smooth [stones] of the torrent is thy portion; they, they are thy lot: even to them hast thou poured out a drink-offering, thou hast offered an oblation. Shall I be comforted myself as to these things?
Among the smooth things of a brook [is] thy portion, They — they [are] thy lot, Also to them thou hast poured out an oblation, Thou hast caused a present to ascend, For these things am I comforted?
Your portion [is] among the smooth things of a brook, || They [are] your lot, || You have also poured out an oblation to them, || You have caused a present to ascend, || Am I comforted in these things?
Of the smooth stones of the valley is thy portion; they, they are thy lot: even to them hast thou poured out a drink-offering, hast thou offered a meat-offering. Shall I for these things repent me [of the evil]?
Among the smooth things of the river valley are the things that have been assigned to you. They are the object of your devotion. You pour out your drink offering to them and raise up a grain offering. In these things should I take pleasure?
From the Latin
In the parts of the torrent is thy portion, this is thy lot: and thou hast poured out libations to them, thou hast offered sacrifice. Shall I not be angry at these things?
Simplified
You have chosen to worship the smooth stones from the streams of the valleys—that's the choice you've made! You have poured out drink offerings to these idols—you have presented them with grain offerings. Should that make me happy?
Among the smooth stones of the valley is your heritage; they, even they, are your part: even to them have you made a drink offering and a meal offering. Is it possible for such things to be overlooked by me?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls agree closely, with 10 of the 15 words matched in the Septuagint's rendering. The Dead Sea Scrolls provide additional context, with some words restored by editors, but the core message remains consistent across these witnesses.
בְּחַלְּקֵי־ נַ֣חַל חֶלְקֵ֔ךְ הֵ֥ם הֵ֖ם גּוֹרָלֵ֑ךְ גַּם־ לָהֶ֞ם שָׁפַ֥כְתְּ נֶ֙סֶךְ֙ הֶעֱלִ֣ית מִנְחָ֔ה הַ֥עַל אֵ֖לֶּה אֶנָּחֵֽם׃
10 of the 15 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.
בחלקי נחל חלק׳כה שמ׳ה המה גורל׳כה גמ ל׳המה שפכתה נסך העליתה מנחה העל אלה אנחם
15 words on the leather.
[בחלקי] [נחל] חלק׳ך הם [הם] [גורל׳ך] [גם] [ל׳הם] [שפכת] [נסך] [העלית] [מנחה] [העל] [אלה] [אנחם]
2 words on the leather — 13 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 57:6
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.
The Hebrew word חָלָק (chalak) means 'smooth.' It can describe a literal smoothness, as well as figuratively refer to smooth words or flattery. The word is derived from a root meaning to make smooth, and its usage in the Old Testament includes both physical and metaphorical contexts.
חָלָק adj. smooth
lit.
fig. of mouth uttering smooth words
as subst. = flattery
base
H2511 חָלָק smooth
2511 challaq khal-lawk'
from 2505; smooth:--smooth.
see HEBREW for 02505
חַלָּק (chal.laq) — smooth.
smooth
Prep | Adj — PrepositionHR/Aampc
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…
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word חֵ֫לֶק (*cheleq*) has two main meanings: it can refer to a portion or share, often in the context of land or inheritance, and it can denote smoothness or seductiveness, particularly in speech. The entries highlight its use in various contexts, including as a divine award. Notably, it appears in Proverbs 7:21 in relation to speech.
חֵ֫לֶק n.m. portion, tract, territory
portion, share
portion, tract, of land
hence portion, i.e. (acquired) possession
chosen portion, habitual mode of life
portion, award, from God
H2506a חֵ֫לֶק portion, tract, territory H2506b חֵ֫לֶק smoothness, seductiveness of speech
2506 cheleq khay'lek
from 2505; properly, smoothness (of the tongue); also an
allotment:--flattery, inheritance, part, X partake, portion.
see HEBREW for 02505
חֵ֫לֶק (che.leq) — portion.
1) portion, share, part, territory
1a) portion, share
1b) portion, tract, parcel (of land)
1c) one's portion, one's possession
1d) (chosen) portion
1e) portion, award (from God)
Aramaic equivalent: cha.laq (חֲלָק "portion" H2508)
חֵ֫לֶק (che.leq) — smoothness.
smoothness, seductiveness, flattery
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp
גּוֹרָל (goral) refers to a 'lot' or 'portion,' often associated with decision-making through casting pebbles. It encompasses the idea of something assigned or apportioned, including land division and duties. The term can also imply recompense or retribution. The entries indicate that it is derived from a root meaning 'to be rough,' suggesting its connection to the physical stones used in the practice.
גּוֹרָל 77 n.m. & f. lot
lot for dividing land
lot for assigning to service, duty or punishment
thing assigned, apportioned, allotted
portion = recompence, retribution
base
H1486 גּוֹרָל lot
1486 gowral go-rawl'
or (shortened) goral {go-ral'}; from an unused root meaning
to be rough (as stone); properly, a pebble, i.e. a lot (small
stones being used for that purpose); figuratively, a portion
or destiny (as if determined by lot):--lot.
גּוֹרָל (go.ral) — allotted.
1) lot
1a) lot-pebbles used for systematically making decisions
2) portion
2a) lot, portion (thing assigned by casting lots)
2b) recompense, retribution
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
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
DirObjM — AdverbHD
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.'
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
שָׁפַךְ (shaphak) is a Hebrew verb meaning to pour out or spill. It encompasses a range of actions, including pouring liquids, shedding blood, and even expressing emotions like anger. The word can also imply figurative uses, such as expending life or resources. Various forms of the verb exist, indicating different nuances, such as being poured out or pouring oneself out.
שָׁפַךְ 113 vb. pour out, pour
Qal
lit.
fig.
Niph. be poured out
Pu. be poured out
Hithp. my soul pours itself out upon me
base
H8210 שָׁפַךְ pour out, pour
8210 shaphak shaw-fak'
a primitive root; to spill forth (blood, a libation, liquid
metal; or even a solid, i.e. to mound up); also (figuratively)
to expend (life, soul, complaint, money, etc.); intensively,
to sprawl out:--cast (up), gush out, pour (out), shed(-der,
out), slip.
שָׁפַךְ (sha.phakh) — to pour: pour.
: pour
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: kill.
: kill/shed(blood/life)
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: build siege mound.
: build_siege_mound
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
The Hebrew word נֶ֫סֶךְ (*necek*) primarily means 'drink offering' or 'libation,' referring to a ritual pouring of liquid. It can also denote 'molten images' or 'cast idols.' The word is derived from a root meaning to pour out, and its Aramaic equivalent is noted as well.
נֶ֫סֶךְ n.m. drink-offering
drink-offering
molten images
base
H5262 נֶ֫סֶךְ drink-offering . drink-offering
. molten images
5262 necek neh'-sek
or necek {nay'-sek}; from 5258; a libation; also a cast
idol:--cover, drink offering, molten image.
see HEBREW for 05258
נֶ֫סֶךְ (ne.sekh) — drink offering.
1) drink offering, libation, molten image, something poured out
1a) drink offering
1b) molten images
Aramaic equivalent: ne.sakh (נְסַךְ "drink offering" H5261)
N-ms — Noun common · masculine singular absoluteHNcmsa
Drink-offering
Consisted of wine (Num. 15:5; Hos. 9:4) poured around the altar (Ex. 30:9). Joined with meat-offerings (Num. 6:15, 17; 2 Kings 16:13; Joel 1:9, 13; 2:14), presented daily (Ex. 29:40), on the Sabbath (Num. 28:9), and on feast-days (28:14). One-fourth of an hin of wine was required for one lamb, one-third for a ram, and one-half for a bullock (Num. 15:5; 28:7, 14). “Drink offerings of blood” (
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Hiphil-Perf-2fs — Verb · Hiphil · perfect second person feminine singularHVhp2fs
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular absoluteHNcfsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Part | Prep — Particle · prepositionHTi/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
V-Niphal-Imperf-1cs — Verb · Niphal · imperfect first person common singularHVNi1cs