Isaiah 65:11 — Word Study
WLCוְאַתֶּם֙ עֹזְבֵ֣י יְהוָ֔ה הַשְּׁכֵחִ֖ים אֶת־ הַ֣ר קָדְשִׁ֑י הַֽעֹרְכִ֤ים לַגַּד֙ שֻׁלְחָ֔ן וְהַֽמְמַלְאִ֖ים לַמְנִ֥י מִמְסָֽךְ׃
BSABut youʼattâh [who have abandoned me] who forsakeʻâzab [leave or relinquish] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] who forgetshâkêach [are forgetful or oblivious] My holyqôdesh [set-apart] mountainhar [a hill] who setʻârak [arrange or prepare] a tableshulchân [for sacred purposes] for FortuneGad△ [Gad, the Babylonian God of good luck] and fillmâlêʼ [make full or complete] bowls of mixed winemamçâk [a drink offering] for DestinyMᵉnîy△ [the God of fate]
| Greek | English | Parsing |
|---|---|---|
| וְאַתֶּם֙ | and you | Conjunction, pronoun |
| עֹזְבֵ֣י | [who] forsake | Verb, Qal, participle (active) masculine plural common |
| יְהוָ֔ה | Yahweh | Noun proper |
| הַשְּׁכֵחִ֖ים | forgetting | Particle, verb qal participle (active) masculine plural |
| אֶת־ | the object marker | Particle |
| הַ֣ר | [the] mountain of | Noun common, masculine singular construct |
| קָדְשִׁ֑י | holiness my | Noun common masculine singular construct, suffix |
| הַֽעֹרְכִ֤ים | who arrange | Particle, verb qal participle (active) masculine plural |
| לַגַּד֙ | for Fortune | Preposition, noun proper |
| שֻׁלְחָ֔ן | a table | Noun common, masculine singular absolute |
| וְהַֽמְמַלְאִ֖ים | and who fill | Conjunction, particle, verb piel participle (active) masculine plural |
| לַמְנִ֥י | for Destiny | Preposition, noun proper |
| מִמְסָֽךְ׃ | mixed wine | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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, |
| KJV | ¶ But ye are they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number. |
| ASV | But ye that forsake Jehovah, that forget my holy mountain, that prepare a table for Fortune, and that fill up mingled wine unto Destiny; |
| YLT | And ye [are] those forsaking Jehovah, Who are forgetting My holy mountain, Who are setting in array for Gad a table, And who are filling for Meni a mixture. |
| WEB | “But you who forsake Yahweh, who forget my holy mountain, who prepare a table for Fortune, and who fill up mixed wine to Destiny; |
| BBE | But as for you who have given up the Lord, who have no care for my holy mountain, who get ready a table for Chance, and make offerings of mixed wine to Fate; |
The translations all agree on the meaning of forsaking the LORD and worshipping false gods.
The verse contains one main clause and three participial phrases that elaborate on the actions of the subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָזַב
The sentence as the grammar sees it Open the tree ›
2 of 13 occur nowhere else in the Old Testament — words 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 65:11
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 Consequences of Forsaking Godgenerated
Isaiah 65:11 warns the people of Israel about the dangers of forsaking the LORD and forgetting His holiness. It highlights their tendency to worship false gods, like Fortune and Destiny, instead of remaining faithful to the covenant with Yahweh. This passage serves as a stark reminder of the consequences that come from abandoning true worship and devotion to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:28 | But rebels and sinners will together be shattered, and those who forsake the LORD will perish. |
| 2 | Deuteronomy 29:25 | And the people will answer, ‘It is because they abandoned the covenant of the LORD, the God of their fathers, which He made with them when He brought them out of the land of Egypt. |
| 3 | 1 Chronicles 28:9 | As for you, Solomon my son, know the God of your father and serve Him wholeheartedly and with a willing mind, for the LORD searches every heart and understands the intent of every thought. If you seek Him, He will be found by you; but if you forsake Him, He will reject you forever. |
| 4 | Jeremiah 17:13 | O LORD, the hope of Israel, all who abandon You will be put to shame. All who turn away will be written in the dust, for they have abandoned the LORD, the fountain of living water. |
| 5 | Isaiah 65:25 | The wolf and the lamb will feed together, and the lion will eat straw like the ox, but the food of the serpent will be dust. They will neither harm nor destroy on all My holy mountain,” says the LORD. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — עֹזְבֵ֣י, 'o.ze.Veigenerated
The word עָזַב (azab) is a verb meaning to forsake or abandon, indicating a strong sense of leaving something behind. In this verse, it describes the active choice of the people to leave their relationship with God.
The participle form עֹזְבֵ֣י indicates a continuous action, suggesting that the people are persistently forsaking God. This abandonment is not a one-time act but a habitual turning away from their covenant with Yahweh.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse are consistent across versions, all conveying the same essential meaning of forsaking the LORD and worshipping false gods.
Sentence Structuregenerated
The main verb in this verse is עֹזְבֵ֣י, forsake, which governs the subsequent phrases describing the actions of the people. The structure emphasizes their abandonment of God and the worship of false deities.
The sentence is constructed with a series of participial phrases that detail the actions of the subjects, creating a rhythm that underscores their persistent disobedience.
Septuagint Backgroundgenerated
The Septuagint translates עֹזְבֵ֣י as ἐγκαταλιπόντες (egkataleipontes), which conveys a similar meaning of forsaking or leaving behind. This choice reflects the translators' understanding of the severity of abandoning God.
This translation aligns with the overall message of the verse, emphasizing the consequences of turning away from the true God.
In plain words — the whole versegenerated
Isaiah 65:11 warns the people of Israel about the consequences of abandoning the LORD and forgetting His holy mountain. Instead of worshipping God, they set a table for Fortune and fill bowls for Destiny, indicating their turn to false gods.
Frequently Asked Questionsgenerated
Forsaking the LORD means turning away from God, abandoning the covenant relationship, and engaging in practices that are contrary to His commands.
Fortune and Destiny refer to false deities worshipped by the people, representing their reliance on luck and fate instead of trusting in God.
Forgetting God's holy mountain signifies neglecting the sacredness of His presence and the worship due to Him, leading to spiritual decay and judgment.
This verse connects with themes found in other scriptures that warn against idolatry and the consequences of turning away from God, such as in Isaiah 1:28.
Reflection Questionsgenerated
- In what ways do I see people today forsaking their relationship with God?
- How can I ensure that I remain faithful to my commitments to God?
- What are some practices I can adopt to avoid the temptation of turning to false gods in my life?
- How does understanding the consequences of forsaking God impact my daily choices?
The early church on this verse — how the Fathers read it
Early Christian writers referenced this verse to discuss the consequences of abandoning God and the importance of true worship.
If a person, because he is too tenacious of life or too weak in the face of suffering, or because of the apparently convincing arguments of such as seek to induce us to accept the evil choice,Early Church Fathers on Isaiah 65 →
And you who have forsaken the Lord, and have forgotten my holy mountain. You who set a table for fortune, and pour out libations upon it. I will number you for the sword, and you shall all fall in the slaughter.Early Church Fathers on Isaiah 65 →
We have frequently spoken of the Lord’s “holy mountain,” which the people of Israel are here said to forget, as either the Lord and Savior, who is the mountain of mountains and the saint of all saints,Early Church Fathers on Isaiah 65 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 65:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut ye are they that forsake the Lord,.... Here the Lord returns to the body of the people again, the unbelievers and rejecters of the Messiah, who turned away from him, would not hear his doctrine,
Read John Gill on Isaiah 65 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut ye are they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number.
Read Robert Jamieson on Isaiah 65 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDo not you that are idolaters think that these promises belong to you, ye are they that forsake the Lord, that is, the way of the Lord; it is a phrase opposed to a walking with God. Our walking with God is in the way of his statutes, forsaking of him signifieth a declining or turning aside from that way. To forget God’ s holy mountain, signifies not to regard the true worship of God, or not to mind it. God calleth Zion his holy mountain, , and Jerusalem is called God’ s holy mountain. The hill of Zion is called the mountain of God’ s holiness, ; as the temple is called the beauty of holiness, 96:9: their not regarding the worship of God there, but worshipping God or idols in gardens…
Read Matthew Poole on Isaiah 65 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 65:11 But ye [are] they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number.Ver. 11. But ye are they that forsake the Lord.] Or, As for you, that have forsaken the Lord to observe lying vanities, and so are miserable by your own election, you shall be yet more miserable at the great day of judgment especially, of which some take this following part of the chapter to be meant and intended. Then these improbi et reprobi shall be sure to smoke for it; then they shall return and discern between the righteous and the wicked; yea, the judge himself shall show them a manifest difference. That forget…
Read John Trapp on Isaiah 65 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) That forget my holy mountain . . .—The words imply, like Isaiah 65:3-5, the abandonment of the worship of the Temple for a heathen ritual, but those that follow point, it will be seen, to Canaanite rather than Babylonian idolatry, and, so far, are in favour of the earlier date of the chapter. The same phrase occurs, however, as connected with the exiles in Psalms 137:5. That prepare a table for that troop.—Hebrew, “for the Gad,” probably the planet Jupiter, worshipped as the “greater fortune,” the giver of good luck. The LXX. renders “for the demon” or “Genius.” The name of Baal-Gad (Joshua 11:17; Joshua 12:17) indicates the early prevalence of the worship in Syria. Phœnician…
Read Charles John Ellicott on Isaiah 65 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. That prepare a table for that troop - "Who set in order a table for Gad"] The disquisitions and conjectures of the learned concerning Gad and Meni are infinite and uncertain: perhaps the most probable may be, that Gad means good fortune, and Meni the moon. "But why should we be solicitous about it?" says Schmidius. "It appears sufficiently, from the circumstances, that they were false gods; either stars, or some natural objects; or a mere fiction. The Holy Scriptures did not deign to explain more clearly what these objects of idolatrous worship were; but chose rather, that the memory of the knowledge of them should be utterly abolished. And God be praised, that they are so totally…
Read AdamClarke on Isaiah 65 →CambridgeThe Cambridge Bible for Schools and Colleges11, 12. A renewed threat against the apostates, with a further allusion to their idolatry. But ye are they that forsake &c.] Render: But as for you that forsake Jehovah (ch. Isaiah 1:4) &c. The whole verse is a descriptive anticipation of the object of the verb “destine” in Isaiah 65:12 (see R.V.). that forget my holy mountain] The phrase may denote either simple indifference to the welfare of Zion (cf. Psalms 137:5), or deliberate abstention from the Temple ritual. The second view implies residence in Palestine at a time when the Temple services were in full operation; hence the other is necessarily adopted by all who hold the prophecy to have been written in Babylon. It is perhaps…
Read Cambridge on Isaiah 65 →Albert Barnes1798–1870Barnes' Notes on the BibleBut ye are they that forsake the Lord - Or rather, ‘Ye who forsake Yahweh, and who forget my holy mountain, I will number to the sword.’ The design of this verse is to remind them of their
Read Albert Barnes on Isaiah 65 →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
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,
“But you who forsake Yahweh, who forget my holy mountain, who prepare a table for Fortune, and who fill up mixed wine to Destiny;
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,
But as for you who abandon the Lord and forget about worshiping at my holy mountain, who prepare a feast for the god called ‘Fortune,’ and fill up wine jugs for the god called ‘Destiny’ –
Tyndale line
¶ But ye are they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number.
But ye that forsake Jehovah, that forget my holy mountain, that prepare a table for Fortune, and that fill up mingled wine unto Destiny;
But ye that forsake the LORD, that forget my holy mountain, that prepare a table for Fortune, and that fill up mingled wine unto Destiny;
But ye are they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink-offering to that number.
But ye are they that haue forsaken the Lord and forgotten mine holy Mountaine, and haue prepared a table for the multitude, and furnish the drinke offerings vnto the number.
Strictly literal
But ye who forsake Jehovah, who forget my holy mountain, who prepare a table for Gad, and fill up mixed wine unto Meni:
And ye [are] those forsaking Jehovah, Who are forgetting My holy mountain, Who are setting in array for Gad a table, And who are filling for Meni a mixture.
And you [are] those forsaking YHWH, || Who are forgetting My holy mountain, || Who are setting a table in array for Gad, || And who are filling a mixture for Meni.
But ye who forsake the Lord, who forget my holy mountain, that set out a table for the god of Fortune, and that fill for Destiny the drink-offering.—
But you who abandon Yahweh, who forget my holy mountain, who prepare a table for Fortune, and fill wine glasses of mixed wine for Destiny.
From the Latin
And you, that have forsaken the Lord, that have forgotten my holy mount, that set a table for fortune, and offer libations upon it,
Simplified
But those of you who desert the Lord and forget about my holy mountain, who prepare feasts for the god of good luck, who fill jugs of mixed wine for the god of destiny,
But as for you who have given up the Lord, who have no care for my holy mountain, who get ready a table for Chance, and make offerings of mixed wine to Fate;
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 largely agree, with minor restorations in the scrolls. Both texts convey the same warning against forsaking God and highlight the worship of false deities.
וְאַתֶּם֙ עֹזְבֵ֣י יְהוָ֔ה הַשְּׁכֵחִ֖ים אֶת־ הַ֣ר קָדְשִׁ֑י הַֽעֹרְכִ֤ים לַגַּד֙ שֻׁלְחָ֔ן וְהַֽמְמַלְאִ֖ים לַמְנִ֥י מִמְסָֽךְ׃
12 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ואתמה עוזבי יהוה השכחים את הר קודש׳י העורכים לגד שולחן וממלאים למני מסכה
12 words on the leather — 1 partly restored.
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 65:11
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2mp
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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
שָׁכֵחַ (shakeach) is an adjective meaning 'forgetting' or 'forgetful.' It is derived from the root word represented by Strong's H7911. The entries consistently emphasize the concept of forgetfulness without significant disagreement among lexicons.
[שָׁכֵחַ] adj. forgetting, forgetful
base
H7913 שָׁכֵחַ
7913 shakeach shaw-kay'-akh
from 7911; oblivious:--forget.
see HEBREW for 07911
שָׁכֵחַ (sha.khe.ach) — forgetful.
forgetting, forgetful, forget
Art | Adj — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
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
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
N-ms — Noun common · masculine singular constructHNcmsc
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
גַּד (gad) refers to 'fortune' and is associated with a Babylonian deity of fortune. The entries indicate it can mean both 'good fortune' and serve as a proper name for the god of fortune. The word is derived from a variation of another term, but no specific verses are cited.
[גַּד]
n. [m.] fortune, good fortune
n. pr. m. god of fortune
base
H1408 גַּד, גַּד
1408 Gad gad
a variation of 1409; Fortune, a Babylonian deity:--that
troop.
see HEBREW for 01409
גַּד (gad) — Fortune.
§ Gad = "god of fortune"
a Babylonian deity
Prep | N-proper — Preposition · noun properHRd/Npt
for'-tun (Gad): A god of Good Luck, possibly the Hyades.
See ASTROLOGY, 10.
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
N-ms — Noun common · masculine singular absoluteHNcmsa
"Table" is derived from the Latin tabula, meaning primarily "a board," but with a great variety of other significances, of which "writing-tablet" is the most important for the Biblical use of "table." So in English "table" meant at first "any surface" and, in particular, "a surface for writing," and further specialization was needed before "table" became the name of the familiar article of furniture ("object with a horizontal surface"), a meaning not possessed by tabula in Latin. After this specialization "table" in the sense of "a surface for writing" was replaced in later English by the diminutive form "tablet." But "surface for writing" was still a common meaning of "table," and in this sense it represents luach (Ex 24:12, etc.), a word of uncertain origin, plax, "something flat" (
See BREAD, and EATING.
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Conj | Art | V-Piel — Conjunction · particle · verb piel participle (active) masculine pluralHC/Td/Vprmpa
מְנִי (Mᵉnî) refers to a deity associated with fate or destiny, specifically as the apportioner of fortune. It appears in the context of Babylonian worship, as noted in Isaiah 65:11. The word is derived from a root meaning to apportion or award.
מְנִי n.pr.div. Mᵉnî, god of fate (award, apportionment);—Is 65:11
ref
H4507 מְנִי Mᵉnî, god of fate (award, apportionment)
4507 Mniy men-ee'
from 4487; the Apportioner, i.e. Fate (as an idol):--number.
see HEBREW for 04487
מְנִי (me.ni) — Destiny.
§ Meni = "fate" or "fortune"
god of fate who the Jews worshipped in Babylonia
Prep | N-proper — Preposition · noun properHRd/Npt
מַמְסָךְ (mamcak) refers to a mixed drink, specifically wine that is combined with water or spices. The term is associated with drink-offerings in the Old Testament, highlighting its use in ritual contexts. It is derived from a root meaning 'mixture'.
מִמְסָךְ n.m. mixed drink
base
H4469 מַמְסָךְ mixed drink
4469 mamcak mam-sawk'
from 4537; mixture, i.e. (specifically) wine mixed (with
water or spices):--drink-offering, mixed wine.
see HEBREW for 04537
מִמְסָךְ (mam.sakh) — mixed drink.
mixed drink, mixed wine, drink-offering
N-ms — Noun common · masculine singular absoluteHNcmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,