Ezekiel 16:31 — Word Study
WLCבִּבְנוֹתַ֤יִךְ גַּבֵּךְ֙ בְּרֹ֣אשׁ כָּל־ דֶּ֔רֶךְ וְרָמָתֵ֥ךְ עָשִׂ֖ית בְּכָל־ רְח֑וֹב וְלֹא־ הָיִ֥ית כַּזּוֹנָ֖ה לְקַלֵּ֥ס אֶתְנָֽן׃
BSABut when you builtbânâh [constructed, established] your moundsgab [high places, shrines] at the headrôʼsh [beginning] of everykôl streetderek [way, path] and madeʻâsâh■ [created, fashioned] your lofty shrinesrâmâh [exalted, elevated, places of idol worship] in everykôl public squarerᵉchôb [open space, plaza] you werehâyâh■ not even likelôʼ a prostitutezânâh [harlot, one who forsakes loyalty] because you scornedqâlaç [mocked, despised] paymentʼethnan [wages, reward]
| Greek | English | Parsing |
|---|---|---|
| בִּבְנוֹתַ֤יִךְ | when built you | Preposition, verb qal infinitive construct common, suffix |
| גַּבֵּךְ֙ | mound your | Noun common masculine singular construct, suffix |
| בְּרֹ֣אשׁ | at [the] head of | Preposition, noun common masculine singular construct |
| כָּל־ | every | Noun common, masculine singular construct |
| דֶּ֔רֶךְ | road | Noun common, both singular absolute |
| וְרָמָתֵ֥ךְ | and high place your | Conjunction, noun common feminine singular construct, suffix |
| עָשִׂ֖ית | you made | Verb, Qal, perfect second person feminine singular |
| בְּכָל־ | in every | Preposition, noun common masculine singular construct |
| רְח֑וֹב | open place | Noun common, feminine singular absolute |
| וְלֹא־ | and not | Conjunction, particle |
| הָיִ֥ית | you were | Verb, Qal, perfect second person feminine singular |
| כַּזּוֹנָ֖ה | like prostitute | Preposition, verb qal participle (active) feminine singular |
| לְקַלֵּ֥ס | to scorn | Preposition, verb piel infinitive construct common |
| אֶתְנָֽן׃ | [the] hire of a prostitute | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But when you built your mounds at the head of every street and made your lofty shrines in every public square, you were not even like a prostitute, because you scorned payment. |
| KJV | In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire; |
| ASV | in that thou buildest thy vaulted place at the head of every way, and makest thy lofty place in every street, and hast not been as a harlot, in that thou scornest hire. |
| YLT | In thy building thine arch at the head of every way, Thy high place thou hast made in every broad place, And — hast not been as a whore deriding a gift. |
| WEB | in that you build your vaulted place at the head of every way, and make your lofty place in every street, and have not been as a prostitute, in that you scorn pay. |
| BBE | For you have made your arched room at the top of every street, and your high place in every open place; though you were not like a loose woman in getting together your payment. |
Where they part company is בִּבְנוֹתַ֤יִךְ — see How Translations Differ.
The sentence has a main clause with several phrases that provide details about the actions and their implications.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 16:31
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 Unfaithfulness of Jerusalemgenerated
Ezekiel 16:31 depicts the Lord condemning Jerusalem for her idolatrous practices, comparing her to a prostitute who not only engages in unfaithfulness but does so without receiving payment. This highlights the depth of her betrayal, as she builds shrines and high places in public spaces, demonstrating her disregard for loyalty to God. The surrounding verses emphasize her shameful actions and the consequences of her infidelity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 16:24–39 | you built yourself a mound and made yourself a lofty shrine in every public square. |
| 2 | Ezekiel 16:25 | At the head of every street you built your lofty shrines and degraded your beauty. With increasing promiscuity, you spread your legs to all who passed by. |
| 3 | Hosea 12:11 | Is there iniquity in Gilead? They will surely come to nothing. Do they sacrifice bulls in Gilgal? Indeed, their altars will be heaps of stones in the furrows of the field. |
| 4 | Ezekiel 16:33–34 | Men give gifts to all their prostitutes, but you gave gifts to all your lovers. You bribed them to come to you from everywhere for your illicit favors. |
| 5 | Isaiah 52:3 | For this is what the LORD says: “You were sold for nothing, and without money you will be redeemed.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — בִּבְנוֹתַ֤יִךְ, biv.no.Ta.yikhgenerated
The word בָּנָה (banah) means 'to build' and encompasses various forms such as rebuilding, establishing, and making permanent. In this context, it signifies the act of constructing mounds and shrines, which are associated with idolatrous worship.
The parsing indicates it is a qal infinitive construct with a suffix, suggesting that the subject is directly involved in the act of building, emphasizing Jerusalem's active role in her unfaithfulness.
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 בִּבְנוֹתַ֤יִךְ governs the sentence, with multiple phrases hanging off it: a prepositional phrase indicating the location of the mounds, and a participial phrase describing the outcome of her actions. The structure emphasizes the actions taken by Jerusalem in multiple public spaces.
The Hebrew word order places the actions of building at the forefront, highlighting the significance of these constructions in the context of her unfaithfulness.
Septuagint Backgroundgenerated
The Septuagint translates בִּבְנוֹתַ֤יִךְ as σου (sou), which indicates possession, emphasizing that these actions belong to Jerusalem. This choice reflects a direct connection between the city and her shameful acts.
This rendering shows a narrowing of focus, as the Greek emphasizes the personal nature of the actions attributed to Jerusalem.
In plain words — the whole versegenerated
Ezekiel 16:31 describes how Jerusalem built mounds and shrines in public places, acting worse than a prostitute because she did not even receive payment for her unfaithfulness. This verse highlights the depth of her betrayal to God.
Frequently Asked Questionsgenerated
It signifies her engagement in idolatrous worship, turning away from God and constructing places dedicated to false gods.
The comparison emphasizes her unfaithfulness and betrayal, as she engages in idolatry without receiving any reward, showing a lack of loyalty.
It indicates that Jerusalem's actions were not only unfaithful but also shameless, as she acted without the typical exchange of loyalty for reward.
It illustrates the theme of unfaithfulness in Israel, highlighting the consequences of turning away from God and the call for repentance.
Reflection Questionsgenerated
- In what ways can I identify areas in my life where I may be unfaithful to my commitments?
- How can I ensure that my actions reflect loyalty and faithfulness in my relationships?
- What steps can I take to turn away from 'high places' in my life that distract me from my devotion to God?
- How does understanding the consequences of unfaithfulness impact my daily choices?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss themes of unfaithfulness and the construction of spiritual lives, drawing parallels to the actions of Jerusalem.
Ecclesiastics who are leaders in the church build the house of God, the church, in their own way of life as well as those of their faithful, and their work is the building of God.Early Church Fathers on Ezekiel 16 →
We can compare this with every single Christian soul who deserts the worship of God, indulges in vices and luxury and follows secular life, lest it does anything fruitful,Early Church Fathers on Ezekiel 16 →
These Gentile peoples through their desire of worldly eloquence, through the brothels of the schools, through senseless disputation at the meeting places of the philosophical sects, dissipated the property of God the Father.Early Church Fathers on Ezekiel 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 16:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn that thou buildest thine eminent place in the head of every way,.... Or brothel house, as before; [See comments on Ezekiel 16:24]; which showed her to be a whore, and an imperious one: and makest
Read John Gill on Ezekiel 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire; In that thou buildest
Read Robert Jamieson on Ezekiel 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou buildest; see ; whereas the paramours of other lewd women build for them, as it is reported of Solomon, ,8. Here, on the contrary, this unfaithful nation forsake their God, commit fornication with strange gods, and bear the charges both of building their temples, and furnishing them with sacrifices, and maintaining the priests. Thine eminent place: see . Every way: see . In every street: see . Hast not been as an harlot; common harlots make gain of their looseness, and live by that gain, they make a prey of the men that come in to them; thou doest worse, thou lavishest out thy credit, wealth, and all, to maintain and please thine adulterers. Scornest; the Hebrew word is of two…
Read Matthew Poole on Ezekiel 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:31 In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;Ver. 31. And hast not been as an harlot, in that thou scornsst hire.] Whore should be written hore, as coming from the word hire; as the Latin meretrix a merendo. Harlot is said to come of Arlet, mother to our William the Conqueror; in spite to whom, and disgrace to his mother, the English called all whores harlots, adding an aspiration to her name, according to their manner of pronouncing.
Read John Trapp on Ezekiel 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Eminent place.—See note on Ezekiel 16:24. In that thou scornest him.—It was characteristic of both the kingdoms of Israel after the division, that the interference of foreign nations in their affairs was generally sought first by Israel itself and purchased at a heavy price. The people were so situated on the great highway between the rival nations of Egypt and Assyria, that their friendship ought to have been of value to either of them, and to have been sought with great inducements. But Israel, in its weakness and wickedness, more than threw itself away and purchased its own ruin. The particulars mentioned in this verse belong to the past rather than to the present, and all the…
Read Charles John Ellicott on Ezekiel 16 →
CambridgeThe Cambridge Bible for Schools and Colleges31. Recapitulation of the acts done in her unbridled licentiousness, with the addition of a trait shewing that her dissoluteness was without parallel—other harlots take hire, she gives it. in that thou scornest hire] Rather: hast not been as an harlot, that scoffeth at her hire (R.V. marg.), lit. in scoffing at hire. The words describe a characteristic of harlots, not one of Jerusalem in which she is unlike them. On scoff or “mock at,” cf. ch. Ezekiel 22:5; 2 Kings 2:23; Habakkuk 1:10; Psalms 44:14; Jeremiah 20:8, &c. The harlot mocks at her hire in order to augment it; Jerusalem does not desire hire, she rather offers it (Ezekiel 16:33).
Read Cambridge on Ezekiel 16 →
Albert Barnes1798–1870Barnes' Notes on the BibleRather, didst build - didst make - wast not - scornest. In the marginal rendering, “thy daughters” must mean “thy smaller cities or villages.”
Read Albert Barnes on Ezekiel 16 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. In that thou scornest hire — Literally, in scoffing at [her] hire.
Read Daniel Denison Whedon on Ezekiel 16 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But when you built your mounds at the head of every street and made your lofty shrines in every public square, you were not even like a prostitute, because you scorned payment.
in that you build your vaulted place at the head of every way, and make your lofty place in every street, and have not been as a prostitute, in that you scorn pay.
But when you built your mounds at the head of every street and made your lofty shrines in every public square, you were not even like a prostitute, because you scorned payment.
When you built your chamber at the head of every street and put up your pavilion in every public square, you were not like a prostitute, because you scoffed at payment.
Tyndale line
In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;
in that thou buildest thy vaulted place at the head of every way, and makest thy lofty place in every street, and hast not been as a harlot, in that thou scornest hire.
in that thou buildest thine eminent place in the head of every way, and makest thy lofty place in every street; and hast not been as an harlot, in that thou scornest hire.
In that thou buildest thy eminent place in the head of every way, and makest thy high place in every street; and hast not been as a harlot, in that thou scornest hire;
In that thou buildest thine hie place in the corner of euery way, and makest thine hie place in euery streete, and hast not bene as an harlot that despiseth a reward,
Strictly literal
in that thou buildest thy place of debauchery at the head of every way, and makest thy high place in every street! And thou hast not been as a harlot, in that thou scornest reward,
In thy building thine arch at the head of every way, Thy high place thou hast made in every broad place, And — hast not been as a whore deriding a gift.
In your building your arch at the head of every way, || You have made your high place in every broad place, || And have not been as a whore deriding a wage.
Seeing that thou didst build thy eminences at the corner of every road, and make thy elevations in every street; and wast not like a harlot, as thou scornedst the wages.
You have built your high places at the head of every street and made your vaulted chamber in every public place. Yet you were not like a prostitute because you refused to take payment.
From the Latin
Because thou hast built thy brothel house at the head of every way, and thou hast made thy high place in every street: and wast not as a harlot that by disdain enhanceth her price,
Simplified
Actually you weren't even a normal prostitute when you built yourselves pagan shrines at the top of every street and high places of idol worship on every public square—because you refused to be paid for your services!
For you have made your arched room at the top of every street, and your high place in every open place; though you were not like a loose woman in getting together your payment.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in wording, with 14 out of 14 words matched. The Dead Sea Scrolls, however, show one word on the leather and one partly restored, with the rest supplied by an editor, indicating some loss of text.
בִּבְנוֹתַ֤יִךְ גַּבֵּךְ֙ בְּרֹ֣אשׁ כָּל־ דֶּ֔רֶךְ וְרָמָתֵ֥ךְ עָשִׂ֖ית בְּכָל־ רְח֑וֹב וְלֹא־ הָיִ֥ית כַּזּוֹנָ֖ה לְקַלֵּ֥ס אֶתְנָֽן׃
14 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.
[בבנות׳יך] גב׳ך [בראש] [כל] [דרך] [ורמת׳ך] [עשיתי] [בכל] [רחוב] [ולא] [הייתי] [כזונה] לקלס [אתנן]
1 word on the leather — 1 partly restored, 12 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 16:31
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 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)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp2fs
גַּב (gav) refers to anything convex or curved, primarily denoting the back of a person. It can also mean a mound, a boss on a shield, bulwarks, or the rim of a wheel. The word encompasses various meanings related to rounded surfaces and projections, and has an Aramaic equivalent, גַּב (H1355).
גַּב n.m. anything convex, curved, gibbous, e,g, back, chiefly late
back
mound
boss, or convex projection, of shield
bulwarks, breastworks
brow
rim of wheel
base
H1354 גַּב
1354 gab gab
from an unused root meaning to hollow or curve; the back (as
rounded (compare 1460 and 1479); by analogy, the top or rim, a
boss, a vault, arch of eye, bulwarks, etc.:--back, body, boss,
eminent (higher) place, (eye)brows, nave, ring.
see HEBREW for 01460
see HEBREW for 01479
גַּב (gav) — back/rim/brow.
1) convex surface, back
1a) back (of man)
1b) mound (for illicit worship)
1c) boss (convex projection of shield)
1d) bulwarks, breastworks (of arguments-fig.)
1e) brow, eyebrow
1f) rim (of wheel)
Aramaic equivalent: gav (גַּב "back" H1355)
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular absoluteHNcbsa
Road
(1 Sam. 27:10; R.V., “raid”), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path.
This word occurs but once in the Authorized Version of the Bible, viz. in (1 Samuel 37:10) where it is used in the sense of "raid" or "inroad." Where a travelled road is meant "path" or "way" is used, since the eastern roads are more like our paths.
רָמָה (ramah) refers to a height or high place, often associated with idolatry or illicit worship. It is derived from a feminine active participle of another Hebrew root. The term is primarily used in contexts relating to elevated locations used for worship.
רָמָה n.f. height, high-place
base
H7413 רָמָה
7413 ramah raw-maw'
feminine active participle of 7311; a height (as a seat of
idolatry):--high place.
see HEBREW for 07311
רָמָה (ra.mah) — high place.
1) height, high place
1a) as place of illicit worship
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2fs
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
רְחוֹב (re.chov) refers to a broad open place or plaza, often translated as street. It is derived from the root meaning width and encompasses areas like avenues or public spaces. The entries consistently emphasize its meaning related to open areas, with no significant disagreement noted among the lexicons.
רְחוֹב n.f. broad open place, plaza
base
H7339 רְחוֹב broad open place, plaza
7339 rchob rekh-obe'
or rchowb {rekh-obe'}; from 7337; a width, i.e. (concretely)
avenue or area:--broad place (way), street. See also 1050.
see HEBREW for 07337
see HEBREW for 01050
רְחוֹב (re.chov) — street/plaza.
broad or open place or plaza
N-fs — Noun common · feminine singular absoluteHNcfsa
(1) The "open place" of Ge 38:14 the King James Version, in which Tamar sat, has come from a misunderstanding of the Hebrew, the translators having taken bephethach `enayim to mean "in an opening publicly," instead of "in an opening (i.e. a gate) of Enaim" (compare Pr 1:21 in the Hebrew). The Revised Version (British and American) has corrected; see ENAIM.
(2) In 1Ki 22:10 parallel 2Ch 18:9 the Revised Version (British and American) relates that Ahab and Jehoshaphat sat "each on his throne, arrayed in their robes, in an open place (margin "Hebrew: a threshing-floor," the King James Version "a void place") at the entrance of the gate of Samaria." The Hebrew here is awkward…
Open place
Gen. 38:14, 21, mar. Enaim; the same probably as Enam (Josh. 15:34), a city in the lowland or Shephelah.
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)
Conj | Part — Conjunction · particleHC/Tn
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-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
Prep | V-Qal — Preposition · verb qal participle (active) feminine singularHRd/Vqrfsa
קָלַס (qalac) is a primitive root meaning to mock or scoff. It encompasses actions like ridiculing or deriding, with specific forms indicating different nuances, such as the Piel form for scoffing and the Hithpael for mocking. The term is used in contexts that involve disparagement.
[קָלַס] vb. mock, scoff
Pi. to scoff at hire
Hithp. mock, deride
base
H7046 קָלַס
7046 qalac kaw-las'
a primitive root; to disparage, i.e. ridicule:--mock, scoff,
scorn.
קָלַס (qa.las) — to mock.
1) to mock, scoff
1a) (Piel) to scoff at
1b) (Hithpael) to mock, deride, make fun of
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
skorn: Fox Talbot connects this English word with the Danish skarn, "dirt," "ordure" "mud," "mire." As distinguished from such words as "mock," "deride," "scoff," all of which refer specifically to the various ways in which scorn finds outward expression, scorn itself denotes a subjective state or reaction.
Further, this state or reaction is not simple but complex. It includes a sense of superiority, resentment, and aversion. This reaction occurs when one is confronted with a person or a proposition that by challenging certain things for itself evokes a vivid sense of one's own superiority and awakens mingled resentment, repulsion and contempt by the hollowness of its claims and its intrinsic inferiority or worse. Scorn is a hotter, fiercer emotion than disdain or contempt. It is obvious that scorn may--indeed, it not uncommonly does--arise in connection with an not grounded, arrogant…
אֶתְנַן (ethnan) refers to the hire or wages associated with harlotry, and it can also denote a reward or gift linked to idolatry. The term appears in contexts related to prostitution and idolatrous practices, particularly in relation to Israel and cities like Jerusalem and Tyre.
אֶתְנַן n.m. hire of harlot
base
H868 אֶתְנַן hire of harlot
868 'ethnan eth-nan'
the same as 866; a gift (as the price of harlotry or
idolatry):--hire, reward.
see HEBREW for 0866
אֶתְנַן (et.nan) — wages.
1) hire of prostitute, price
1a) hire (of harlot)
1b) of idolatrous Israel, Jerusalem, Tyre (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
