Ezekiel 11:3 — Word Study
WLCהָאֹ֣מְרִ֔ים לֹ֥א בְקָר֖וֹב בְּנ֣וֹת בָּתִּ֑ים הִ֣יא הַסִּ֔יר וַאֲנַ֖חְנוּ הַבָּשָֽׂר׃
BSAThey are sayingʼâmar [speaking, proclaiming] Is notlôʼ [certainly not, by no means] the time nearqârôwb [season, opportunity, at hand, close] to buildbânâh [construct, establish] housesbayith [dwelling places, homes] The cityhûwʼ [metropolis, community] [is] the cooking potçîyr [caldron, vessel] and weʼănachnûw [us, ourselves] are the meatbâsâr [flesh, living beings]
| Greek | English | Parsing |
|---|---|---|
| הָאֹ֣מְרִ֔ים | who say | Particle, verb qal participle (active) masculine plural |
| לֹ֥א | not | Particle |
| בְקָר֖וֹב | [is] in [the] near [future] | Preposition |
| בְּנ֣וֹת | to build | Verb, Qal, infinitive construct common |
| בָּתִּ֑ים | houses | Noun common, masculine plural absolute |
| הִ֣יא | it | Pronoun |
| הַסִּ֔יר | [is] the pot | Particle, noun common feminine singular absolute |
| וַאֲנַ֖חְנוּ | and we | Conjunction, pronoun |
| הַבָּשָֽׂר׃ | [are] the meat | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are saying, ‘Is not the time near to build houses? The city is the cooking pot, and we are the meat.’ |
| KJV | Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. |
| ASV | that say, The time is not near to build houses: this city is the caldron, and we are the flesh. |
| YLT | who are saying, It [is] not near — to build houses, it [is] the pot, and we the flesh. |
| WEB | who say, ‘The time is not near to build houses. This is the cauldron, and we are the meat.’ |
| BBE | Who say, This is not the time for building houses: this town is the cooking-pot and we are the flesh. |
Where they part company is in their rendering of בָּנָה — see How Translations Differ.
The sentence features a main clause followed by two descriptive phrases, clearly articulating the people's statement and metaphor.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
verbבָּנָה
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 — Ezekiel 11:3
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 Prophecy of Ezekielgenerated
Ezekiel 11:3 reveals the thoughts of the people in Jerusalem who are eager to build their homes, interpreting their situation as one of being trapped in a cooking pot. This reflects their desire for safety and stability in a time of turmoil, as they express their frustrations and aspirations to the prophet Ezekiel, who serves as God's mouthpiece.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 7:7 | Doom has come to you, O inhabitants of the land. The time has come; the day is near; there is panic on the mountains instead of shouts of joy. |
| 2 | Ezekiel 12:22–27 | “Son of man, what is this proverb that you have in the land of Israel: ‘The days go by, and every vision fails’? |
| 3 | Isaiah 5:19 | to those who say, “Let Him hurry and hasten His work so that we may see it! Let the plan of the Holy One of Israel come so that we may know it!” |
| 4 | Jeremiah 1:11–12 | And the word of the LORD came to me, asking, “Jeremiah, what do you see?” “I see a branch of an almond tree,” I replied. |
| 5 | Amos 6:5 | You improvise songs on the harp like David and invent your own musical instruments. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — בָּנָה, be.Notgenerated
The Hebrew word בָּנָה (banah) means 'to build' and encompasses various forms such as constructing, establishing, and making permanent. It can refer to physical construction, like building a house, as well as metaphorical uses, such as the establishment of a community or family.
In this verse, it emphasizes the urgency and desire of the people to build houses, indicating a longing for stability and a return to normalcy amidst their current struggles.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is אֹ֣מְרִ֔ים, who say, which governs the entire sentence. The structure includes a noun phrase followed by a series of clauses that elaborate on the people's statement about building houses and their situation.
The sentence is constructed with a clear subject and predicate, reflecting the people's thoughts and their metaphorical comparison of the city to a cooking pot.
Septuagint Backgroundgenerated
The Septuagint translates אֹ֣מְרִ֔ים as λέγοντες, indicating a direct speech or proclamation, which aligns with the Hebrew meaning of expressing thoughts or statements.
This choice of word in Greek emphasizes the active voice of the people as they articulate their concerns, maintaining the urgency of their plea.
In plain words — the whole versegenerated
Ezekiel 11:3 shows the people of Jerusalem expressing their desire to build homes, feeling trapped like meat in a cooking pot. They are questioning the timing of this rebuilding, indicating their longing for stability during a difficult period.
Frequently Asked Questionsgenerated
The metaphor suggests that the city is a place of danger or entrapment, where the people feel vulnerable and exposed.
They seek security and stability in their lives, desiring to establish a sense of normalcy amidst the chaos.
It shows their anxiety and desire for safety, as they articulate their thoughts to the prophet Ezekiel.
This phrase emphasizes their vulnerability and the precariousness of their situation, highlighting their feelings of being at the mercy of external forces.
Reflection Questionsgenerated
- What are some ways I can seek stability in my own life during times of uncertainty?
- How can I express my concerns and desires to God, like the people did to Ezekiel?
- In what ways do I see myself as vulnerable in my current situation, and how can I find strength?
- How can I support others who feel trapped or vulnerable, just as the people of Jerusalem felt?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 11:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich say [it is] not near, let us build houses,.... Meaning that the destruction of the city was not near, as the prophet had foretold, Ezekiel 7:3; and therefore encourage the people to build
Read John Gill on Ezekiel 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich say, It is not near; let us build houses: this city is the caldron, and we be the flesh. It is not near - namely, the destruction of the city; therefore "let us build houses," as if there was no fear.
Read Robert Jamieson on Ezekiel 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat counsel was by these men given appears by their words. It is not near; either the threatened danger and ruin by the Chaldeans; or else, build, but not in the suburbs, not near, but in the city, that your houses may not shelter the enemy. This city is the caldron: this is an impious scoff, yet mixed with some fear, of the prophets, . They deride the prophets, yet secretly dread the thing. Jerusalem is the pot, we the flesh that are to be boiled therein; but this will take up some time however, we were better be so destroyed than to fall by the hands of the Chaldeans, who perhaps may roast what is not boiled here.
Read Matthew Poole on Ezekiel 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 11:3 Which say, [It is] not near; let us build houses: this [city is] the caldron, and we [be] the flesh.Ver. 3. Which say, It is not near,] sc., The evil day is not. The vision that he seeth is for many days to come; and he prophesieth of the times that are far off. See Amos 6:3 Isaiah 29:1 2 Peter 3:4. And this was likely the evil counsel they gave the king and people, lulling them asleep in the cradle of carnal security. Let us build houses.] Though Jeremiah hath counselled us to the contrary, though he, with all the wit he hath, hath told us that this city is the caldron, and we are the flesh. Some such thing Jeremiah had indeed foretold, and these profane scoffers made a jeer…
Read John Trapp on Ezekiel 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) It is not near; let us build houses. -Neither the text nor the marginal reading of the Authorised Version quite accurately represent the original. The expression is literally not near to build houses; and it is to be explained by the prophecy and narrative of Jeremiah 29. After the 10,000 (among whom was Ezekiel) had been carried captive—and apparently shortly after—Jeremiah had sent word to the captives to build houses and make themselves comfortable. because the captivity would be long (Ezekiel 11:5-10). This greatly offended the captives; and Shemaiah, a false prophet among them, had consequently sent letters to Jerusalem asking that Jeremiah might be punished for thus prophesying…
Read Charles John Ellicott on Ezekiel 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. It is not near] That is, the threatened invasion. This city is the caldron, and we be the flesh.] See the vision of the seething pot, Jeremiah 1:13. These infidels seem to say: "We will run all risks, we will abide in the city. Though it be the caldron, and we the flesh, yet we will share its fate: if it perish, we will perish with it." Or they may allude to the above prediction of Jeremiah, in order to ridicule it: "We were to have been boiled long ago: but the fulfilment of that prediction is not near yet."
Read AdamClarke on Ezekiel 11 →
CambridgeThe Cambridge Bible for Schools and Colleges3. It is not near; let us build] Rather as R.V. The time to build houses is not near, lit. the building of houses is not near. The phrase “to build houses” is to be taken as in ch. Ezekiel 28:26, “And they shall dwell with confidence therein, and shall build houses and plant vineyards and shall dwell with confidence.” To build houses is a sign and a consequence of a time of peace and security (Isaiah 65:21; Jeremiah 29:5; Jeremiah 29:28). These agitators desire to turn men’s minds away from peaceful occupations, and make them contemplate other measures, assuring them that when war comes the strong city will be their salvation—it is the pot which will protect the flesh from the fire around…
Read Cambridge on Ezekiel 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleIt is not near - In contradiction to Ezekiel 7:2. Let us build houses - “To build houses” implies a sense of security.
Read Albert Barnes on Ezekiel 11 →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
They are saying, ‘Is not the time near to build houses? The city is the cooking pot, and we are the meat.’
who say, ‘The time is not near to build houses. This is the cauldron, and we are the meat.’
They are saying, ‘Is not the time near to build houses? The city is the cooking pot, and we are the meat.’
They say, ‘The time is not near to build houses; the city is a cooking pot and we are the meat in it.’
Tyndale line
Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
that say, The time is not near to build houses: this city is the caldron, and we are the flesh.
which say, The time is not near to build houses: this city is the caldron, and we be the flesh.
Who say, It is not near; let us build houses: this city is the caldron, and we are the flesh.
For they say, It is not neere, let vs builde houses: this citie is the caldron, and wee be the flesh.
Strictly literal
who say, It is not the time to build houses: this is the cauldron, and we are the flesh.
who are saying, It [is] not near — to build houses, it [is] the pot, and we the flesh.
who are saying, It [is] not near—to build houses, it [is] the pot, and we [are] the flesh.
Who say, [The evil] is not near; so let us build houses: this [city] is the pot, and we are the flesh.
They are saying, 'The time to build houses is not now; this city is the pot, and we are the meat.'
From the Latin
Saying: Were not houses lately built? This city is the caldron, and we the flesh.
Simplified
They're saying, ‘Is this the time for us to be building houses? The city is the cooking pot, and we are the meat inside it.’
Who say, This is not the time for building houses: this town is the cooking-pot and we are the flesh.
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 largely agree, with 8 of the 9 words matching. The Dead Sea Scrolls contain partial restorations, indicating some textual variations, but the core message remains consistent across these witnesses.
הָאֹ֣מְרִ֔ים לֹ֥א בְקָר֖וֹב בְּנ֣וֹת בָּתִּ֑ים הִ֣יא הַסִּ֔יר וַאֲנַ֖חְנוּ הַבָּשָֽׂר׃
8 of the 9 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.
[האמרים] [לא] [בקרוב] [בנות] בתים היא הסיר [ואנחנו] [הבשר]
2 words on the leather — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 11:3
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
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
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
Prep | Adj — PrepositionHR/Aamsa
fu'-tur, fu'-chur.
See ESCHATOLOGY.
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-mp — Noun common · masculine plural absoluteHNcmpa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
סִיר (sir) has meanings related to both cooking and nature, referring to a 'pot' or 'caldron' as well as a 'thorn' or 'hook.' It is derived from a root meaning to boil up, indicating its connection to cooking utensils. The word appears in contexts like Jeremiah 52:18, where it is used in reference to a pot.
סִיר n.m. et f. pot
base
[סִיר] n.[m.] thorn, hook
base
H5518a סִיר pot H5518b סִיר thorn, hook
5518 ciyr seer
or (feminine) ciyrah {see-raw'}; or cirah (Jeremiah 52:18)
{see-raw'}; from a primitive root meaning to boil up; a pot;
also a thorn (as springing up rapidly); by implication, a
hook:--caldron, fishhook, pan, ((wash-))pot, thorn.
סִיר (sir) — pot.
1) pot
1a) pot (household utensil)
1b) pot (of temple)
סִיר (sir) — thorn.
1) thorn, hook, brier
1a) thorns
1b) hooks
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
pot: A term used as the translation of a number of Hebrew and Greek words whose fundamental meaning seems to describe them as intended for the most part to hold liquid or semi-liquid substances, but the pots of Ex 27:3 are intended to hold ashes.
(1) cir, the most common word for "pot." It designates most frequently some household utensil, probably a pot or kettle for boiling. So 2Ki 4:38 ff; Ex 16:3; Jer 1:13 the King James Version; Eze 11:3,7,11, "caldron"; 24:3,6 the King James Version; Mic 3:3; Zec 14:21, etc. It…
The term "pot" is applicable to so many sorts of vessels that it can scarcely be restricted to any one in particular. Asuc (2 Kings 4:2) the earthen jar, deep and narrow, without handles, probably like the Roman and Egyptian amphora, inserted in a stand of wood or stone. Cheres , an earthen vessel for stewing or seething. (Leviticus 6:28; Ezekiel 4:9) Dud , a vessel for culinary purposes, perhaps of smaller size. (1 Samuel 2:14) The "pots" set before the Rachabites, (Jeremiah 35:5) were probably bulging jars or bowls. The water-pots of Cana appear to have been large amphorae, such as are in use at the present day in Syria.…
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bp
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
met (broma, brosis): In the King James Version used for food in general, e.g. "I had my meat of herbs" (2 Esdras 12:51); "his disciples were gone away into the city to buy meat," the Revised Version (British and American) "food" (Joh 4:8). The English word signified whatever is eaten, whether of flesh or other food.
It does not appear that the word "meat" is used in any one instance in the Authorized Version of either the Old or New Testament in the sense which it now almost exclusively bears of animal food. The latter is denoted uniformly by "flesh." The word "meat," when our English version was made, meant food in general; or if any particular kind was designated, it referred to meal, flour or grain. The only real and inconvenient ambiguity caused by the change which has taken place in the meaning of the word is in the case of the "meat offering." [MEAT OFFERING OFFERING]
