Psalms 119:83 — Word Study
WLCכִּֽי־ הָ֭יִיתִי כְּנֹ֣אד בְּקִיט֑וֹר חֻ֝קֶּ֗יךָ לֹ֣א שָׁכָֽחְתִּי׃
BSAThoughkîy I amhâyâh■ [like a bottle, have become] like a wineskinnôʼd [blackened, shriveled up] dried up by smokeqîyṭôwr [a thick cloud] I do notlôʼ [yet, still] forgetshâkach■ [am oblivious to, mislay] Your statuteschôq [decrees, laws, divine rules]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הָ֭יִיתִי | I have become | Verb, Qal, perfect first person common singular |
| כְּנֹ֣אד | like a skin-bottle | Preposition, noun common masculine singular absolute |
| בְּקִיט֑וֹר | in smoke | Preposition, noun common masculine singular absolute |
| חֻ֝קֶּ֗יךָ | decrees your | Noun common masculine plural construct, suffix |
| לֹ֣א | not | Particle |
| שָׁכָֽחְתִּי׃ | I have forgotten | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though I am like a wineskin dried up by smoke, I do not forget Your statutes. |
| KJV | For I am become like a bottle in the smoke; yet do I not forget thy statutes. |
| ASV | For I am become like a wine-skin in the smoke; Yet do I not forget thy statutes. |
| YLT | For I have been as a bottle in smoke, Thy statutes I have not forgotten. |
| WEB | For I have become like a wineskin in the smoke. I don’t forget your statutes. |
| BBE | For I have become like a wine-skin black with smoke; but I still keep the memory of your rules. |
Where they part company is in the rendering of חֻ֝קֶּ֗יךָ — see How Translations Differ.
The sentence features a main clause followed by a subordinate clause, emphasizing the contrast between the psalmist's condition and his commitment to God's statutes.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Psalms 119:83
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 — Meditation on Suffering and God's Statutesgenerated
Psalm 119:83 reflects the psalmist's feelings of desolation, likening himself to a wineskin that has dried up due to smoke. This imagery conveys a sense of loss and vulnerability. Despite his suffering, he affirms his commitment to God's statutes, emphasizing the importance of divine laws in his life. This verse is part of a larger meditation on the trials faced by the faithful and their reliance on God's guidance, as seen in the surrounding verses of Psalm 119.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:15 | My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth. You lay me in the dust of death. |
| 2 | Psalm 102:3–4 | For my days vanish like smoke, and my bones burn like glowing embers. |
| 3 | Job 30:30 | My skin grows black and peels, and my bones burn with fever. |
| 4 | Psalm 119:16–61 | I will delight in Your statutes; I will not forget Your word. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — הָיָה, Ha.yi.tigenerated
The verb הָיָה (hayah) means 'to be' or 'to become' and is used here in the perfect tense, indicating a completed action. The psalmist expresses that he has become like a wineskin, emphasizing a transformation due to his circumstances.
This word conveys a state of existence or condition, highlighting the psalmist's feeling of being dried up and empty, akin to a wineskin that has lost its contents.
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 finite verb הָיָה (hayah), I have become, governs the sentence, with a simile and a prepositional phrase providing context. The structure emphasizes the psalmist's condition as a result of his experiences.
The phrase כְּנֹ֣אד (like a skin-bottle) is a noun phrase that complements the verb, illustrating the psalmist's state of being, while the prepositional phrase בְּקִיט֑וֹר (in smoke) adds depth to the imagery.
Septuagint Backgroundgenerated
The Septuagint translates הָיָה as ἐγενήθην, which also means 'I became.' This choice retains the sense of transformation found in the Hebrew, indicating a change in the psalmist's state.
The Greek word ἀσκὸς is used for נֹאד, which also means 'wineskin.' This reflects a direct correspondence in meaning, maintaining the imagery of a container that has lost its purpose.
In plain words — the whole versegenerated
Psalm 119:83 describes the psalmist's feelings of being dried up and empty like a wineskin due to his suffering. Despite this, he remains committed to remembering God's laws and decrees.
Frequently Asked Questionsgenerated
This imagery conveys a sense of desolation and emptiness, reflecting the psalmist's feelings of being worn down by his circumstances.
The psalmist highlights the importance of God's laws as a source of guidance and strength, even in times of distress.
This verse is part of a larger meditation on suffering and faithfulness, where the psalmist continually affirms his reliance on God's word.
The psalmist's experience teaches us the importance of holding on to our faith and God's commandments, even in difficult times.
Reflection Questionsgenerated
- In what ways can I relate to the psalmist's feelings of emptiness or desolation?
- How can I ensure that I remember God's laws in my own life, especially during challenging times?
- What are some practical steps I can take to strengthen my faith when I feel overwhelmed?
- How does the imagery of a wineskin help me understand the importance of being filled with God's word?
The early church on this verse — how the Fathers read it
The early Church Father Augustine of Hippo comments on this verse, using it to illustrate the contrast between spiritual and carnal desires.
But when spiritual desires burn, carnal desires without doubt cool: on this account follows, "Since I have become like a bottle in the frost,Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:83 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I am become like a bottle in the smoke,.... Like a bottle made of the skins of beasts, as was usual in those times and countries: hence we read of old and new bottles, and of their rending, Jude 9:13 Matthew 9:17.
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I am become like a bottle in the smoke; yet do I not forget thy statutes.
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the smoke; hung up in a smoking chimney. My natural moisture is dried and burnt up; I am withered, and deformed, and despised, and my case grows worse and worse every day.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:83 For I am become like a bottle in the smoke; [yet] do I not forget thy statutes.Ver. 83. For I am become like a bottle in the smoke] Shrivelled, wrinkled, withered, dried up. My body by long suffering is but a bag of bones, and that black and sooty; confer Psalms 32:3; Psalms 102:3. My soul in danger of being bereft of all spiritual moisture. Yet do I not forget thy statutes] Nay, I do the rather remember them, and fetch relief from them.
Read John Trapp on Psalms 119 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(83) A bottle in the smoke.—The insertion of yet by our translators shows that they understood this as a figure of abject misery. The wine-skin would, of course, shrivel, if hung above a fire, and would afford an apt image of the effect of trouble on an individual or community. “As wine-skin in the smoke my heart is sere and dried.” Some think that as a bottle hung up anywhere in an ancient house would be in the smoke, nothing more is implied than its being set aside; but this is too weak. We find in the ancient poets allusion to the custom of mellowing wine by heat: “Prodit fumoso condita vina cado.”—OVID: Fast. v. 517. (Comp. Hor. Ode iii. 8, 9, 10). And so some understand the image here…
Read Charles John Ellicott on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 83. Like a bottle in the smoke] In the eastern countries their bottles are made of skins; one of these hung in the smoke must soon be parched and shrivelled up. This represents the exhausted state of his body and mind by long bodily affliction and mental distress.
Read AdamClarke on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges83. For I am become like a wineskin in the smoke; yet &c.] As a wineskin out of use hung up among the rafters of the roof grows shrivelled and blackened by the smoke till it almost loses its original appearance, so the Psalmist is growing emaciated and disfigured by suffering and sorrow till he can scarcely be recognised. Cp. Psalms 109:24. Some commentators suppose that there is a reference to the custom of mellowing wine by putting it in the smoke (cp. “amphorae fumum bibere institutae,” Horace, Odes, iii. 8. 11), and that the figure means that the Psalmist is being exposed to suffering to soften and mature his character, though the process is being continued so long that he is becoming…
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor I am become like a bottle in the smoke - Bottles in the East were commonly made of skins. See the notes at Matthew 9:17.
Read Albert Barnes on Psalms 119 →The verse in English, compared — 16 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
Though I am like a wineskin dried up by smoke, I do not forget Your statutes.
For I have become like a wineskin in the smoke. I don’t forget your statutes.
Though I am like a wineskin dried up by smoke, I do not forget Your statutes.
For I am like a wineskin dried up in smoke. I do not forget your statutes.
Tyndale line
For I am become like a bottle in the smoke; yet do I not forget thy statutes.
For I am become like a wine-skin in the smoke; Yet do I not forget thy statutes.
For I am become like a bottle in the smoke; yet do I not forget thy statutes.
For I am become like a bottle in the smoke; yet I do not forget thy statutes.
For I am like a bottell in the smoke: yet doe I not forget thy statutes.
Strictly literal
For I am become like a bottle in the smoke; I do not forget thy statutes.
For I have been as a bottle in smoke, Thy statutes I have not forgotten.
For I have been as a bottle in smoke, || I have not forgotten Your statutes.
For I am become like a bottle in the smoke: [yet] do I not forget thy statutes.
For I have become like a wineskin in the smoke; I do not forget your statutes.
Simplified
I've become like a wineskin that's been shriveled up by smoke, but I have not forgotten to do as you say.
For I have become like a wine-skin black with smoke; but I still keep the memory of your rules.
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 is consistent with the Septuagint and the Dead Sea Scrolls, which also reflect the imagery of the psalmist's condition. The scrolls contain some restored words but agree on the overall message of the verse.
כִּֽי־ הָ֭יִיתִי כְּנֹ֣אד בְּקִיט֑וֹר חֻ֝קֶּ֗יךָ לֹ֣א שָׁכָֽחְתִּי׃
7 of the 7 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.
[כי] הייתי כנאוד בקיטור [חקי׳ך] [לא] [שכחתי]
2 words on the leather — 1 partly restored, 4 supplied entire by an editor.
כי עשית׳ני כנאוד בקיטור חסד׳כה לוא שכחתי
7 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 119:83
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
נֹאד (nod) refers to a skin or leather bag used for holding fluids, commonly understood as a wineskin or bottle. The word's origins are uncertain, and it appears in various contexts in the Old Testament related to containers for liquids.
נֹאד n.m. skin-bottle, skin
base
H4997 נֹאד
4997 no'd node
or noywd {node}; also (feminine) no)dah {no-daw'}; from an
unused root of uncertain signification; a (skin or leather)
bag (for fluids):--bottle.
נֹאד (nod) — wineskin.
skin, bottle, skin-bottle
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
bot'-'-l (chemeth, no'-dh, nebhel, baqbuq, 'obh; askos): The most literal rendering of all the words for bottle in English Versions of the Bible is "skin," or "wine-skin," the Revised Version (British and American). The primitive bottle among eastern peoples was really a bag made from skins, tanned or untanned, of kid, goat, cow, camel or buffalo--in most cases drawn off of the animal entire, after the legs and head were cut off, and, when filled, grotesquely retaining the shape of the animal. The skins in common use today, as in ancient times no doubt, for holding water milk, butter and cheese, have the hair left on and are far from cleanly-looking. Those used for wine and oil are tanned by means of oak bark and seasoning in smoke, a process that gives a peculiar astringency of flavor to the wine kept in them, and gave rise to the parable of Jesus about putting new wine into old…
Bottle
A vessel made of skins for holding wine (Josh. 9:4. 13; 1 Sam. 16:20; Matt. 9:17; Mark 2:22; Luke 5:37, 38), or milk (Judg. 4:19), or water (Gen. 21:14, 15, 19), or strong drink (Hab. 2:15).
Earthenware vessels were also similarly used (Jer. 19:1-10; 1 Kings 14:3; Isa. 30:14). In
The Arabs keep their water, milk and other liquids in leathern bottles. These are made of goatskins. When the animal is killed they cut off its feet and its head, and draw it in this manner out of the skin without opening its belly. The great leathern bottles are made of the skin of a he-goat, and the small ones, that serve instead of a bottle of water on the road, are made of a kid’s skin. The effect of external heat upon a skin bottle is indicated in (Psalms 119:83) "a bottle in the smoke," and of expansion produced by fermentation in (Matthew 9:17) "new wine in old bottles." Vessels of metal, earthen or glassware for liquids were in use among the Greeks, Egyptians, Etruscans and Assyrians, and also no doubt among the Jews, especially in later times. Thus (
The accompanying engraving shows the form and nature of an ancient goatskin bottle, out of which a water-carrier is offering to sell a draught of water. After the skin has been stripped off from an animal, and properly dressed, the places where the legs had been are closed up; and where the neck was, is the opening left for receiving and discharging the contents of the bottle. These were readily borne upon the shoulder, Ge 21:14. See also Jos 9:4,13 Ps 119:83 Jer 13:12.
By receiving the liquor poured into it, a skin bottle must be greatly swelled and distended; and still more, if the liquor be wine, by its fermentation while advancing to ripeness; so that if no vent be…
קִיטוֹר (qiytowr) refers to thick smoke or fume, derived from the root meaning 'to smoke.' The entries consistently describe it as a type of cloud or vapor, emphasizing its density. There are no significant disagreements among the lexicons regarding its meaning.
קִיטוֹר n.m. thick smoke
base
H7008 קִיטוֹר thick smoke
7008 qiytowr kee-tore'
or qiytor {kee-tore'}; from 6999; a fume, i.e.
cloud:--smoke, vapour.
see HEBREW for 06999
קִיטוֹר (qi.tor) — smoke.
thick smoke, smoke
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
חֹק (choq) refers to something prescribed, such as a statute, ordinance, or limit. It encompasses a range of meanings, including prescribed tasks, portions, and decrees, whether from God or man. The plural form, חֻקִּים, denotes multiple enactments or statutes. The entries consistently emphasize its legal and prescriptive nature.
חֹק 127 n.m. something prescribed, a statute or due
prescribed task
prescribed-portion or allowance of food
action prescribed for oneself, resolve
prescribed due of the priest from offerings
prescribed limit, boundary
enactment, decree, ordinance of either God or man
pl. חֻקִּים enactments, statutes of a law
base
H2706 חֹק something prescribed, a statute or due . prescribed task
. prescribed-portion or allowance of food
. action prescribed for oneself, resolve
. prescribed due of the priest from offerings
. prescribed limit, boundary
. enactment, decree, ordinance of either God or man
. pl. חֻקִּים enactments, statutes of a law
2706 choq khoke
from 2710; an enactment; hence, an appointment (of time,
space, quantity, labor or usage):--appointed, bound,
commandment, convenient, custom, decree(-d), due, law,
measure, X necessary, ordinance(- nary), portion, set time,
statute, task.
see HEBREW for 02710
חֹק (choq) — statute: decree.
: decree
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: portion.
: portion
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: allotment.
: allotment/boundary
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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-1cs — Verb · Qal · perfect first person common singularHVqp1cs
