Ezekiel 13:15 — Word Study
WLCוְכִלֵּיתִ֤י אֶת־ חֲמָתִי֙ בַּקִּ֔יר וּבַטָּחִ֥ים אֹת֖וֹ תָּפֵ֑ל וְאֹמַ֤ר לָכֶם֙ אֵ֣ין הַקִּ֔יר וְאֵ֖ין הַטָּחִ֥ים אֹתֽוֹ׃
BSAAnd after I have ventedkâlâh My wrathchêmâh [intense anger] against the wallqîyr [barrier, partition] and against those who whitewashed itṭûwach [applied a layer of, overspread with] I will sayʼâmar▸ The wallqîyr [fortification, structure] is goneʼayin [destroyed, no more] and [so]ʼayin are those who whitewashedṭûwach [covered, daubed] itʼêth
| Greek | English | Parsing |
|---|---|---|
| וְכִלֵּיתִ֤י | and I will complete | Verb, Piel, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| חֲמָתִי֙ | rage my | Noun common feminine singular construct, suffix |
| בַּקִּ֔יר | on the wall | Preposition, noun common masculine singular absolute |
| וּבַטָּחִ֥ים | and on [those who] plastered | Conjunction, preposition, verb qal participle (active) masculine plural |
| אֹת֖וֹ | the object marker it | Particle, suffix |
| תָּפֵ֑ל | whitewash | Noun common, masculine singular absolute |
| וְאֹמַ֤ר | so I may say | Conjunction, verb qal first person common singular |
| לָכֶם֙ | to you | Preposition, suffix |
| אֵ֣ין | there not | Noun common, masculine singular construct |
| הַקִּ֔יר | [is] the wall | Particle, noun common masculine singular absolute |
| וְאֵ֖ין | and there [are] not | Conjunction, noun common masculine singular construct |
| הַטָּחִ֥ים | those [who] plastered | Particle, verb qal participle (active) masculine plural |
| אֹתֽוֹ׃ | the object marker it | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And after I have vented My wrath against the wall and against those who whitewashed it, I will say to you: ‘The wall is gone, and so are those who whitewashed it— |
| KJV | Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered morter, and will say unto you, The wall is no more, neither they that daubed it; |
| ASV | Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar; and I will say unto you, The wall is no more, neither they that daubed it; |
| YLT | And I have completed My wrath on the wall, And on those daubing it with chalk, And I say to you: The wall is not, And those daubing it are not; |
| WEB | Thus I will accomplish my wrath on the wall, and on those who have plastered it with whitewash. I will tell you, ‘The wall is no more, nor those who plastered it— |
| BBE | So I will let loose my passion on the wall in full measure, and on those who put whitewash on it; and I will say to you, Where is the wall, and where are those who put whitewash on it? |
Where they part company is חֲמָתִי — see How Translations Differ.
The sentence is structured around one main action followed by multiple clauses that elaborate on the subjects of God's wrath.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּלָה
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 13:15
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 — Judgment Against False Prophetsgenerated
Ezekiel 13:15 reveals God's anger directed towards the wall and those who whitewashed it, symbolizing the false security provided by misleading prophets. This passage is part of a broader message where God warns His people against relying on deceptive assurances of peace, as seen in the surrounding verses, including Ezekiel 13:14 and Ezekiel 13:16.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 4:3 | Then Tobiah the Ammonite, who was beside him, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!” |
| 2 | Psalm 62:3 | How long will you threaten a man? Will all of you throw him down like a leaning wall or a tottering fence? |
| 3 | Isaiah 30:13 | this iniquity of yours is like a breach about to fail, a bulge in a high wall, whose collapse will come suddenly— in an instant! |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — חֲמָתִי, cha.ma.Tigenerated
The noun חֵמָה (*chemah*) refers to intense anger or rage. It conveys a sense of burning intensity, often associated with divine wrath. In this context, it signifies God's fierce displeasure with the false assurances provided by the prophets.
This word appears in various forms throughout the Hebrew Bible, often highlighting the destructive power of unchecked emotions. Here, it underscores the seriousness of God's judgment against those who mislead His people.
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 כִלֵּיתִ֤י, and I will complete, which governs the entire verse. It is followed by two noun phrases: the wall and those who whitewashed it, indicating the objects of God's wrath.
The structure emphasizes the sequential nature of God's actions and the finality of His judgment, culminating in the declaration of destruction.
Septuagint Backgroundgenerated
The Septuagint translates כָּלָה as συντελέσω, which means 'I will complete' or 'bring to an end.' This choice reflects a similar intent of finality in judgment, aligning with the Hebrew meaning.
The translation of חֲמָתִי as μου indicates a personal ownership of the wrath, emphasizing the direct relationship between God and His judgment.
In plain words — the whole versegenerated
Ezekiel 13:15 shows God expressing His anger against the wall and those who whitewashed it. He declares that both the wall and its false protectors will be destroyed, highlighting the consequences of relying on misleading assurances.
Frequently Asked Questionsgenerated
It signifies God's intense anger directed towards the false security represented by the wall and those who whitewashed it.
The wall symbolizes false protection and security, which God will destroy as a judgment against misleading prophets.
This verse is part of a larger message where God warns His people against relying on deceptive assurances of peace and security.
We learn that God is serious about truth and will not tolerate falsehoods that lead His people astray.
Reflection Questionsgenerated
- In what ways do I see false security in my life, and how can I address it?
- How can I ensure that I am relying on God's truth rather than misleading assurances?
- What steps can I take to share the truth of God's word with others?
- How does understanding God's anger help me comprehend His love and justice?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 13:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus will I accomplish my wrath upon the wall,.... Or upon the city, as the Targum; pour out all his indignation, and inflict just punishment upon the city of Jerusalem and its inhabitants: and upon
Read John Gill on Ezekiel 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered morter, and will say unto you, The wall is no more, neither they that daubed it; No JFB commentary on this verse.
Read Robert Jamieson on Ezekiel 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus, in this dreadful manner, by my hand visible in doing it, will I fulfil what my prophets foretold, and perform my word and theirs, and fully pour out my wrath, so that it shall be fully according to the just displeasure they have provoked in me. Will say unto you; I will deride them in their ruin, as . God curseth confidences in an arm of flesh, and will destroy them, for they are set up in direct opposition to his justice and sovereignty, to his threats and truth of them.
Read Matthew Poole on Ezekiel 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 13:15 Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered [morter], and will say unto you, The wall [is] no [more], neither they that daubed it;Ver. 15. Thus will I accomplish my wrath.] God’ s wrath is dreadful, when let out in little minums only; but when to be accomplished, who can abide or avoid it? Neither they that daubed it.] It may very well be that some of these cementaries of Satan were slain by the people, when once they saw themselves cheated by them into remediless misery.
Read John Trapp on Ezekiel 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) They have made others to hope.—Omit the word “others,” which is not in the original, and translate, “The Lord hath not sent them that they should hope”—i.e., they have no ground to expect that their prophecies will prove true, because they have no warrant for uttering them. D: ON CHAPTER 13:6, 7, AND 17. In these verses a broad and crucial distinction is made between the self-imagined vision and that which is sent from the Lord. It may be that in this case the prophets and prophetesses were untrue to their own convictions, and wilfully declared what they knew to be false; or it may be that they simply uttered as God’s message that which they had persuaded themselves would be the issue.…
Read Charles John Ellicott on Ezekiel 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. The wall is no more, neither they that daubed it — The sin of the false prophets seems to be greater than that of the people, for some of the people live through this catastrophe, but the false
Read Daniel Denison Whedon on Ezekiel 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
And after I have vented My wrath against the wall and against those who whitewashed it, I will say to you: ‘The wall is gone, and so are those who whitewashed it—
Thus I will accomplish my wrath on the wall, and on those who have plastered it with whitewash. I will tell you, ‘The wall is no more, nor those who plastered it—
And after I have vented My wrath against the wall and against those who whitewashed it, I will say to you: ‘The wall is gone, and so are those who whitewashed it—
I will vent my rage against the wall, and against those who coated it with whitewash. Then I will say to you, “The wall is no more and those who whitewashed it are no more –
Tyndale line
Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered morter, and will say unto you, The wall is no more, neither they that daubed it;
Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar; and I will say unto you, The wall is no more, neither they that daubed it;
Thus will I accomplish my fury upon the wall, and upon them that have daubed it with untempered mortar; and I will say unto you, The wall is no more, neither they that daubed it;
Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar , and will say to you, The wall is no more , neither they that daubed it;
Thus will I accomplish my wrath vpon the wall, and vpon them that haue daubed it with vntempered morter, and will say vnto you, The wall is no more, neither the daubers thereof,
Strictly literal
And I will accomplish my fury upon the wall, and upon them that daub it with untempered [mortar], and will say unto you, The wall is no [more], neither they that daubed it,
And I have completed My wrath on the wall, And on those daubing it with chalk, And I say to you: The wall is not, And those daubing it are not;
And I have completed My wrath on the wall, || And on those coating it with chalk, || And I say to you: The wall is not, || And those coating it are not,
Thus will I let out all my wrath upon the wall, and upon those that have plastered it with unadhesive mortar; and I will say unto you, Gone is the wall, and gone are they that plastered it;
For I will annihilate in my fury the wall and those who whitewashed it. I will say to you, “The wall exists no more, nor do the people who whitewashed it—
From the Latin
And I will accomplish my wrath upon the wall, and upon them that daub it without tempering the mortar, and I will say to you: The wall is no more, and they that daub it are no more.
Simplified
Once the wall and those who whitewashed it have experienced my anger, I will tell you: The wall is no more, and those who whitewashed it are no more,
So I will let loose my passion on the wall in full measure, and on those who put whitewash on it; and I will say to you, Where is the wall, and where are those who put whitewash on it?
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 (MT) of Ezekiel 13:15 states: 'And I will complete My wrath against the wall and against those who whitewashed it.' The Septuagint (LXX) closely aligns with the MT, matching 12 of the 14 words, though its word order and articles differ, indicating a similar meaning but a distinct translation style. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional witnesses for this specific verse, so the MT and LXX remain the primary texts for comparison.
וְכִלֵּיתִ֤י אֶת־ חֲמָתִי֙ בַּקִּ֔יר וּבַטָּחִ֥ים אֹת֖וֹ תָּפֵ֑ל וְאֹמַ֤ר לָכֶם֙ אֵ֣ין הַקִּ֔יר וְאֵ֖ין הַטָּחִ֥ים אֹתֽוֹ׃
12 of the 14 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 Ezekiel 13:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
Conj | V-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
kom-plet': In the King James Version for pleroo, the verb ordinarily used for the coming to pass of what had been predicted. the King James Version translates this "complete" in Col 2:10; 4:12 to express the final and entire attainment of what is treated, leaving nothing beyond to be desired or hoped for; otherwise rendered in the Revised Version (British and American) ("made full"). In the Revised Version (British and American), c. appears once for Greek artios, from aro, "to join," in 2Ti 3:17, in sense of "accurately fitted for," where the King James Version has "perfect."
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)
DirObjM | Suff — ParticleHTo
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
קִיר (qir) means 'wall' and can refer to the walls of a house, chamber, or altar sides. It is derived from a root that is not clearly defined. The word appears in contexts such as Isaiah 22:5, where it is used to describe a wall.
קִיר 74 n.m. wall (√ unknown)
base
H7023 קִיר wall (√ unknown)
7023 qiyr keer
or qir (Isa. 22:5) {keer}; or (feminine) qiyrah {kee-raw'};
from 6979; a wall (as built in a trench):--+ mason, side,
town, X very, wall.
see HEBREW for 06979
קִיר (qir) — wall.
1) wall, side
1a) wall (of house or chamber)
1b) the sides (of the altar)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
The Hebrew word טוּחַ (*tuwach*) is a primitive root meaning to smear or overspread, often associated with coating or plastering. It has forms in both the Qal and Niphal stems, indicating actions of applying or being coated. The related word טָחַח (*tachach*) specifically refers to being besmeared, appearing only in the Qal perfect form. The entries suggest a focus on physical application, particularly in contexts like construction or artistry.
[טוּחַ] vb. over-spread, over-lay, coat, besmear
Qal over-spread, coat
Niph. be coated
base
[טָחַח] vb. be besmeared—only Qal Pf. Is 44:18
ref
H2902a טוּחַ over-spread, over-lay, coat, besmear H2902b טָחַח be besmeared—only Qal Pf.
2902 tuwach too'-akh
a primitive root; to smear, especially with lime:--daub,
overlay, plaister, smut.
טוּחַ (tu.ach) — to overspread.
1) to spread over, overlay, plaster, cover over, coat, besmear
1a) (Qal) to overspread, coat, overlay
1b) (Niphal) to be coated, be plastered
טָחַח (ta.chach) — to be smeared.
(Qal) to be besmeared
Conj | Prep | V-Qal — Conjunction · preposition · verb qal participle (active) masculine pluralHC/Rd/Vqrmpa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3ms — Particle · suffixHTo/Sp3ms
תָּפֵל (taphel) means tasteless or unseasoned, often used figuratively for unsatisfying prophecies. It can also refer to whitewash applied to walls. The word is derived from a root meaning to smear or plaster, suggesting a sense of frivolity or insipidity.
תָּפֵל adj. tasteless, unseasoned; fig. of unsatisfying prophecies
base
תָּפֵל n.[m.] whitewash;—applied to wall
base
H8602a תָּפֵל tasteless, unseasoned; fig. of unsatisfying prophecies H8602b תָּפֵל whitewash;—applied to wall
8602 taphel taw-fale'
from an unused root meaning to smear; plaster (as gummy) or
slime; (figuratively) frivolity:--foolish things, unsavoury,
untempered.
תָּפֵל (ta.phel) — insipid.
adj
1) foolish, insipid
2) (BDB) tasteless, unseasoned
תָּפֵל (ta.phel) — whitewash.
whitewash
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hwit'wosh: the American Revised Version margin gives "whitewash" for "untempered mortar" in Eze 13:10 and 22:28. `Her prophets have daubed for them,' i.e. seconded them, "with whitewash," thus giving "a slight wall" (13:10 margin) a specious appearance of strength.
See MORTAR; UNTEMPERED.
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)
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
קִיר (qir) means 'wall' and can refer to the walls of a house, chamber, or altar sides. It is derived from a root that is not clearly defined. The word appears in contexts such as Isaiah 22:5, where it is used to describe a wall.
קִיר 74 n.m. wall (√ unknown)
base
H7023 קִיר wall (√ unknown)
7023 qiyr keer
or qir (Isa. 22:5) {keer}; or (feminine) qiyrah {kee-raw'};
from 6979; a wall (as built in a trench):--+ mason, side,
town, X very, wall.
see HEBREW for 06979
קִיר (qir) — wall.
1) wall, side
1a) wall (of house or chamber)
1b) the sides (of the altar)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
The Hebrew word טוּחַ (*tuwach*) is a primitive root meaning to smear or overspread, often associated with coating or plastering. It has forms in both the Qal and Niphal stems, indicating actions of applying or being coated. The related word טָחַח (*tachach*) specifically refers to being besmeared, appearing only in the Qal perfect form. The entries suggest a focus on physical application, particularly in contexts like construction or artistry.
[טוּחַ] vb. over-spread, over-lay, coat, besmear
Qal over-spread, coat
Niph. be coated
base
[טָחַח] vb. be besmeared—only Qal Pf. Is 44:18
ref
H2902a טוּחַ over-spread, over-lay, coat, besmear H2902b טָחַח be besmeared—only Qal Pf.
2902 tuwach too'-akh
a primitive root; to smear, especially with lime:--daub,
overlay, plaister, smut.
טוּחַ (tu.ach) — to overspread.
1) to spread over, overlay, plaster, cover over, coat, besmear
1a) (Qal) to overspread, coat, overlay
1b) (Niphal) to be coated, be plastered
טָחַח (ta.chach) — to be smeared.
(Qal) to be besmeared
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp3ms — Particle · suffixHTo/Sp3ms