Jeremiah 13:25 — Word Study
WLCזֶ֣ה גוֹרָלֵ֧ךְ מְנָת־ מִדַּ֛יִךְ מֵֽאִתִּ֖י נְאֻם־ יְהוָ֑ה אֲשֶׁר֙ שָׁכַ֣חַתְּ אוֹתִ֔י וַֽתִּבְטְחִ֖י בַּשָּֽׁקֶר׃
BSAThiszeh [your fate, the part measured out to you] is your lotgôwrâl [portion, allotted share] I haveʼêth measured to youmad [determined, fitted] declaresnᵉʼum [says, utters] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] becauseʼăsher you have forgotten Meshâkach■ [been oblivious to, mislaid] and trustedbâṭach▸ [had confidence, put faith] in falsehoodsheqer [deception, lies, what is false]
| Greek | English | Parsing |
|---|---|---|
| זֶ֣ה | this | Particle |
| גוֹרָלֵ֧ךְ | [is] lot your | Noun common masculine singular construct, suffix |
| מְנָת־ | [the] portion of | Noun common, feminine singular construct |
| מִדַּ֛יִךְ | measure your | Noun common masculine plural construct, suffix |
| מֵֽאִתִּ֖י | from with me | Preposition, preposition, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| אֲשֶׁר֙ | that | Particle |
| שָׁכַ֣חַתְּ | you have forgotten | Verb, Qal, perfect second person feminine singular |
| אוֹתִ֔י | the object marker me | Particle, suffix |
| וַֽתִּבְטְחִ֖י | and you have trusted | Verb, Qal, sequential imperfect second person feminine singular |
| בַּשָּֽׁקֶר׃ | in falsehood | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is your lot, the portion I have measured to you,” declares the LORD, “because you have forgotten Me and trusted in falsehood. |
| KJV | This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood. |
| ASV | This is thy lot, the portion measured unto thee from me, saith Jehovah; because thou hast forgotten me, and trusted in falsehood. |
| YLT | This [is] thy lot, the portion of thy measures from Me — an affirmation of Jehovah, Because thou hast forgotten me, And dost trust in falsehood. |
| WEB | This is your lot, the portion measured to you from me,” says Yahweh, “because you have forgotten me, and trusted in falsehood.” |
| BBE | This is your fate, the part measured out to you by me, says the Lord, because you have put me out of your memory and put your faith in what is false. |
Where they part company is in the rendering of שָׁכַחַתְּ — see How Translations Differ.
The main clause is followed by a declarative statement and a reason, which together convey the cause-and-effect relationship of the people's actions and their consequences.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֶה
verbשָׁכַח
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 — Jeremiah 13:25
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 Forgetting Godgenerated
Jeremiah 13:25 reveals God's declaration of judgment against His people for their unfaithfulness. He outlines the fate that awaits them as a result of their actions, emphasizing the importance of remembering Him and placing trust in truth rather than falsehood. This passage serves as a reminder of the serious implications of spiritual neglect and misplaced trust, echoing themes found throughout the prophetic writings in the Old Testament.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 20:29 | This is the wicked man’s portion from God, the inheritance God has appointed him.” |
| 2 | Psalm 11:6 | On the wicked He will rain down fiery coals and sulfur; a scorching wind will be their portion. |
| 3 | Isaiah 17:4 | “In that day the splendor of Jacob will fade, and the fat of his body will waste away, |
| 4 | Matthew 24:51 | Then he will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth. |
| 5 | Jeremiah 2:13–32 | “For My people have committed two evils: They have forsaken Me, the fountain of living water, and they have dug their own cisterns— broken cisterns that cannot hold water. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — גוֹרָלֵךְ, go.ra.Lekhgenerated
The noun גוֹרָל (goral) refers to a 'lot' or 'portion,' often symbolizing a destiny assigned by divine decree. It is derived from a root meaning 'to be rough,' which connects it to the physical stones used in casting lots for decision-making.
In this verse, it signifies the portion or fate that has been determined for the people by God, indicating that their choices have led to this appointed outcome.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term lot for גוֹרָלֵךְ, aligning with the KJV and ASV.
Sentence Structuregenerated
The finite verb שָׁכַחַתְּ, you have forgotten, governs the main clause, while the rest of the sentence elaborates on the consequences of this action. The structure emphasizes the direct relationship between forgetting God and the resulting fate.
The sentence's arrangement places the subject זֶ֣ה (this) at the forefront, drawing immediate attention to the fate being declared, followed by the verbs that describe the people's actions.
Septuagint Backgroundgenerated
The Septuagint translates גוֹרָלֵךְ as σου (your), which maintains the possessive nature of the portion assigned to the people. This choice emphasizes the personal nature of the judgment.
The Greek rendering of שָׁכַחַתְּ as ἐπελάθου indicates a similar sense of forgetting, aligning with the Hebrew meaning while also reflecting the nuances of Greek expression.
In plain words — the whole versegenerated
Jeremiah 13:25 shows that God is declaring the fate of His people because they have forgotten Him and trusted in lies. This verse emphasizes the serious consequences of turning away from God and the importance of remembering Him.
Frequently Asked Questionsgenerated
It signifies the fate or portion that has been assigned to the people as a result of their actions and choices, particularly their forgetfulness of God.
Forgetting God can lead to misplaced trust and reliance on falsehoods, which can result in negative consequences and a loss of direction.
Trusting in falsehood implies reliance on deception rather than truth, which can lead to spiritual and moral downfall.
This verse echoes themes found throughout the Bible regarding the importance of remembering God and the consequences of turning away from Him, similar to warnings given in other prophetic books.
Reflection Questionsgenerated
- In what ways do I see the importance of remembering God in my daily life?
- How can I identify areas where I may be trusting in falsehood instead of truth?
- What steps can I take to ensure that I am relying on God rather than my own understanding?
- How does this passage challenge me to reflect on my relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 13:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis is thy lot,.... Meaning not the king's, or the queen's only, but the lot of the whole Jewish state: the portion of thy measures from me, saith the Lord; which were divided and distributed, and
Read John Gill on Jeremiah 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood. Portion of thy measures - the portion which I have measured out to thee (Job 20:29; Psalms 11:6).
Read Robert Jamieson on Jeremiah 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is what thou shalt have at the Lord’ s hand, the dispensation which thou shalt meet with, and thou mayest thank thyself for it; for hadst thou remembered either my former kindness to thee, or the law that I gave thee, this had not come unto thee; but thou hast forgotten me, and trusted in lies, or in idle, vain, and presumptuous hopes, therefore I have given thee but a just lot, and measured to thee a just measure.
Read Matthew Poole on Jeremiah 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 13:25 This [is] thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood.Ver. 25. This is thy lot.] Look for no better, since thou, by going after lying vanities, forsakest thine own mercies, being miserable by thine own election. Because thou hast forgotten me.] “ Esque oblita mei; vitiorumque oblita caeno. ”
Read John Trapp on Jeremiah 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) The portion of thy measures.—The meaning of the latter word is doubtful, but it is probably used, as in 1 Samuel 4:12; Leviticus 6:11; 2 Samuel 20:8; Rth 3:15, for the “upper garment” or “lap” of the dress. In this sense the phrase is connected with those which speak of reward or punishment being given men “into their bosom” (Jeremiah 32:18; Psalms 79:12; Proverbs 21:14). In falsehood.—Better, perhaps, in a lie, i.e., in the worship of false gods that were no gods.
Read Charles John Ellicott on Jeremiah 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Trusted in falsehood.] In idols, and in lying prophets.
Read AdamClarke on Jeremiah 13 →
CambridgeThe Cambridge Bible for Schools and Colleges20–27. Lament for the calamities brought about by Jerusalem’s sin See, O Jerusalem, the northern foe descends on thee. What has become of thy goodly nation? How wilt thou endure those who were erst thy friends, now become thy rulers? What shall be thy pangs? And dost thou ask, Wherefore? It is the penalty of thy sin. Evil, through inveterate custom, has become as immutable a thing with thee as is the Ethiopian’s skin or the leopard’s spotted hide. Scattered like the chaff that is whirled along by the desert wind, thou shalt have this for thy lot because of thy faithlessness. Shame and disgrace are the results of the lewd practices which thou hast openly carried on. Canst thou ever become…
Read Cambridge on Jeremiah 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe portion of thy measures - i. e., “thy measured portion” Job 11:9. Others render it: “the portion of thy lap,” the upper garment being constantly used for holding things Rth 3:15. In falsehood i.
Read Albert Barnes on Jeremiah 13 →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
This is your lot, the portion I have measured to you,” declares the LORD, “because you have forgotten Me and trusted in falsehood.
This is your lot, the portion measured to you from me,” says Yahweh, “because you have forgotten me, and trusted in falsehood.”
This is your lot, the portion I have measured to you,” declares the LORD, “because you have forgotten Me and trusted in falsehood.
This is your fate, the destiny to which I have appointed you, because you have forgotten me and have trusted in false gods.
Tyndale line
This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood.
This is thy lot, the portion measured unto thee from me, saith Jehovah; because thou hast forgotten me, and trusted in falsehood.
This is thy lot, the portion measured unto thee from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood.
This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood.
This is thy portion, and ye part of thy measures from me, sayth the Lord, because thou hast forgotten me and trusted in lyes.
Strictly literal
This shall be thy lot, thy measured portion from me, saith Jehovah; because thou hast forgotten me, and confided in falsehood.
This [is] thy lot, the portion of thy measures from Me — an affirmation of Jehovah, Because thou hast forgotten me, And dost trust in falsehood.
This [is] your lot, the portion of your measures from Me,” || A declaration of YHWH, || “Because you have forgotten Me, || And trust in falsehood.
This is thy lot, the portion of thy measures from me, saith the Lord; because thou hast forgotten me, and trusted in falsehood.
This is what I have given to you, the portion I have decreed for you—this is Yahweh's declaration— because you have forgotten me and trusted in deceit.
From the Latin
This is thy lot, and the portion of thy measure from me, saith the Lord, because thou hast forgotten me, and hast trusted in falsehood.
Simplified
This is what's going to happen to you; this is what I have decided to do to you, declares the Lord, because you have forgotten me and believed in lies.
This is your fate, the part measured out to you by me, says the Lord, because you have put me out of your memory and put your faith in what is false.
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 Septuagint agree in their wording for this verse, with all twelve words matched in the Septuagint's translation. This indicates a consistent transmission of the text across these ancient witnesses.
זֶ֣ה גוֹרָלֵ֧ךְ מְנָת־ מִדַּ֛יִךְ מֵֽאִתִּ֖י נְאֻם־ יְהוָ֑ה אֲשֶׁר֙ שָׁכַ֣חַתְּ אוֹתִ֔י וַֽתִּבְטְחִ֖י בַּשָּֽׁקֶר׃
12 of the 12 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.
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 Jeremiah 13:25
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.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
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
מְנָת (mnath) means 'portion' or 'allotment,' derived from a root meaning to assign or give. The term is used in contexts relating to distribution or sharing, as indicated by its glosses in various lexicons. There are no significant disagreements among the entries regarding its meaning.
[מְנָת] n.f. portion
base
H4521 מְנָת
4521 mnath men-awth'
from 4487; an allotment (by courtesy, law or
providence):--portion.
see HEBREW for 04487
מְנָת (me.nat) — portion.
portion
HNcfsc — 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…
מַד (mad) refers to a measure or extent, particularly in terms of height or size. It can denote a garment, cloth, or carpet, and is associated with concepts like raiment and stature. The entries suggest it encompasses both physical measurements and clothing items.
[מַד] n.m. measure, also cloth garment (as extended, wide)
base
H4055 מַד, מֵד
4055 mad mad
or med {made}; from 4058; properly, extent, i.e. height; also
a measure; by implication, a vesture (as measured); also a
carpet:--armour, clothes, garment, judgment, measure,
raiment, stature.
see HEBREW for 04058
מַד (mad) — garment.
1) measure, cloth garment
1a) measure
1b) cloth, carpet
1c) garment (outer)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Prep | Suff — Preposition · preposition · suffixHR/Rd/Sp1bs
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
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
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
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
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/Sp1bs — Particle · suffixHTo/Sp1bs
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
