Ezekiel 24:11 — Word Study
WLCוְהַעֲמִידֶ֥הָ עַל־ גֶּחָלֶ֖יהָ רֵקָ֑ה לְמַ֨עַן תֵּחַ֜ם וְחָ֣רָה נְחֻשְׁתָּ֗הּ וְנִתְּכָ֤ה בְתוֹכָהּ֙ טֻמְאָתָ֔הּ תִּתֻּ֖ם חֶלְאָתָֽהּ׃
BSASetʻâmad the emptyrêyq [worthless, without value] pot onʻal its coalsgechel [burning embers, hot sparks] untilmaʻan and its coppernᵉchôsheth [bronze, base metal] glowschârar [is purified, shines brightly] Then its impurityṭumʼâh [uncleanness, sinful corruption] will meltnâthak [be dissolved, purified] withintâvek its rustchelʼâh [scum, corrupting influence] will be consumedtâmam▸ [completely destroyed, burned away]
| Greek | English | Parsing |
|---|---|---|
| וְהַעֲמִידֶ֥הָ | and set it | Conjunction, verb hiphil imperative second person masculine singular, suffix |
| עַל־ | on | Preposition |
| גֶּחָלֶ֖יהָ | burning coals its | Noun common masculine plural construct, suffix |
| רֵקָ֑ה | empty | Adj |
| לְמַ֨עַן | so that | Particle |
| תֵּחַ֜ם | it may grow warm | Verb, Qal, jussive third person feminine singular |
| וְחָ֣רָה | and it will be hot | Verb, Qal, sequential perfect third person feminine singular |
| נְחֻשְׁתָּ֗הּ | bronze its | Noun common feminine singular construct, suffix |
| וְנִתְּכָ֤ה | and it will be melted | Verb, Niphal, sequential perfect third person feminine singular |
| בְתוֹכָהּ֙ | in [the] midst of it | Preposition, noun common masculine singular construct, suffix |
| טֻמְאָתָ֔הּ | uncleanness its | Noun common feminine singular construct, suffix |
| תִּתֻּ֖ם | it may be consumed | Verb, Qal, imperfect third person feminine singular |
| חֶלְאָתָֽהּ׃ | rust its | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Set the empty pot on its coals until it becomes hot and its copper glows. Then its impurity will melt within; its rust will be consumed. |
| KJV | Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. |
| ASV | Then set it empty upon the coals thereof, that it may be hot, and the brass thereof may burn, and that the filthiness of it may be molten in it, that the rust of it may be consumed. |
| YLT | And cause it to stand on its coals empty, So that its brass is hot and burning, Melted hath been in its midst its uncleanness, Consumed is its scum. |
| WEB | Then set it empty on its coals, that it may be hot, and its bronze may burn, and that its filthiness may be molten in it, that its rust may be consumed. |
| BBE | And I will put her on the coals so that she may be heated and her brass burned, so that what is unclean in her may become soft and her waste be completely taken away. |
Where they part company is נְחֻשְׁתָּ֗הּ — see How Translations Differ.
The sentence is structured around a main command followed by conditions and results, illustrating a clear sequence of actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחמם
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 24:11
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 Symbolic Cooking of the Potgenerated
Ezekiel 24:11 describes a vivid metaphor of judgment where an empty pot symbolizes Jerusalem, set upon burning coals to depict the process of purification. This imagery emphasizes the necessity of cleansing from impurities before restoration can occur, paralleling the themes of judgment and redemption found throughout the prophetic literature. The surrounding verses provide context to the dire situation of Jerusalem, illustrating the consequences of moral decay as seen in Ezekiel 24:10 and Ezekiel 24:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 21:10 | For I have set My face against this city to bring disaster and not good, declares the LORD. It will be delivered into the hand of the king of Babylon, who will destroy it with fire.’ |
| 2 | Jeremiah 32:29 | And the Chaldeans who are fighting against this city will come in, set it on fire, and burn it, along with the houses of those who provoked Me to anger by burning incense to Baal on their rooftops and by pouring out drink offerings to other gods. |
| 3 | Jeremiah 37:10 | Indeed, if you were to strike down the entire army of the Chaldeans that is fighting against you, and only wounded men remained in their tents, they would still get up and burn this city down.” |
| 4 | Jeremiah 38:18 | But if you do not surrender to the officers of the king of Babylon, then this city will be delivered into the hands of the Chaldeans. They will burn it down, and you yourself will not escape their grasp.’” |
| 5 | Jeremiah 39:8 | The Chaldeans set fire to the palace of the king and to the houses of the people, and they broke down the walls of Jerusalem. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — הַעֲמִידֶ֥הָ, ve.ha.'a.mi.De.hagenerated
The verb הַעֲמִידֶ֥הָ (ha'amidah) comes from the root עָמַד (amad), meaning 'to stand.' This imperative form directs the listener to set or place the pot firmly on the coals, emphasizing a strong action that conveys intention and purpose.
The Hiphil stem indicates causation, suggesting that the act of setting the pot on the coals leads to a transformative process. This word encapsulates the idea of establishing something firmly, which is crucial for the subsequent actions of heating and purification.
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 הַעֲמִידֶ֥הָ governs the sentence, commanding the action of setting the pot on the coals. This imperative structure highlights the urgency and importance of the action.
The sentence structure includes several clauses and phrases that elaborate on the conditions and results of the action, indicating a sequence of events: setting the pot, heating it, and the resulting purification of its contents.
Septuagint Backgroundgenerated
The Septuagint translates הַעֲמִידֶ֥הָ as στῇ (stē), which also conveys the idea of standing or placing. This choice reflects a similar emphasis on the act of positioning the pot for the heating process.
The LXX's use of ἄνθρακας (anthrakas) for coals aligns with the Hebrew term, maintaining the imagery of intense heat necessary for purification.
In plain words — the whole versegenerated
Ezekiel 24:11 instructs to place an empty pot on burning coals until it heats up and its copper glows. This process will cause its impurities to melt away, illustrating the need for purification.
Frequently Asked Questionsgenerated
The empty pot represents Jerusalem, which is in need of purification and restoration due to its impurities.
Heating the pot is a metaphor for the judgment process that leads to cleansing and purification of the impurities within.
The term 'impurity' refers to the sinful actions and moral decay that have corrupted Jerusalem, necessitating divine judgment.
This verse illustrates God's intention to purify His people through judgment, a recurring theme in Ezekiel's prophecies.
Reflection Questionsgenerated
- What impurities do I need to address in my own life to experience spiritual purification?
- How can I actively participate in the process of cleansing and restoration in my community?
- In what ways does the imagery of fire and purification resonate with my understanding of God's judgment?
- What steps can I take to ensure I am filled with purpose rather than being 'empty' as described in this verse?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 24:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen set it empty upon the coals thereof,.... The city, when emptied of its inhabitants and substance, like a pot that is boiled over, and all in it boiled away, or taken out; burn it with fire, as
Read John Gill on Ezekiel 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed.
Read Robert Jamieson on Ezekiel 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSet it, the hieroglyphic pot, empty; the water, flesh, bones, all consumed, i.e. the citizens all wasted with sword, famine, or pestilence, the city left as an empty, overboiled pot. Upon the coals thereof; signifying the burning of the city itself, after the emptying of its inhabitants. That the brass of it; perhaps he alludes to the impudence of their sins, in that the city is likened to a pot of brass. May be hot; God’ s judgments would increase upon them, as heat doth in a pot set on coals. And may burn; which is the highest degree; so should these miseries increase. That the filthiness, type of the sinfulness, the unreformed sinfulness of the city, may be molten in it; that their…
Read Matthew Poole on Ezekiel 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 24:11 Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and [that] the filthiness of it may be molten in it, [that] the scum of it may be consumed.Ver. 11. That the brass of it may be hot, and may burn.] This Gregory fitly applieth to Rome, taken and wasted by the Lombards. This city, ever since it was Papal - and then it first began to be so - was never besieged, but it was taken by the enemy. Iam vacua ardet Roma: iam enim et ipsa olla consumitur, in qua prius carnes et ossa consumebantur. - Hom. 18 in Ezek.
Read John Trapp on Ezekiel 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Set it empty upon the coals.—Keeping up the strong figure of the parable, after all the inhabitants have passed under judgment the city itself is to be purged by fire. It is unnecessary here to think of heat as removing the rust (scum) from the cauldron; the prophet’s mind is not upon any physical effect, but upon the methods of purifying defiled metallic vessels under the law (see Numbers 31:23). It was a symbolical rather than a material purification, and in the present case involved the actual destruction of the city itself. In Ezekiel 24:11-14, the obduracy of the people is set forth in strong language, together with the completeness of the coming judgment in contrast to the…
Read Charles John Ellicott on Ezekiel 24 →CambridgeThe Cambridge Bible for Schools and Colleges11. scum of it] Rust. When the contents of the caldron have been seethed and emptied out of it—the siege and dispersion—the caldron itself shall be set empty upon the coals that its filth and rust may be molten and consumed—a figure for the purifying judgments continued long after the destruction of the city.
Read Cambridge on Ezekiel 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BiblePARABLE OF THE RUSTED POT, 1-14.Jeremiah had called Jerusalem a “seething pot,” and counseled submission to Babylon.
Read Daniel Denison Whedon on Ezekiel 24 →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
Set the empty pot on its coals until it becomes hot and its copper glows. Then its impurity will melt within; its rust will be consumed.
Then set it empty on its coals, that it may be hot, and its bronze may burn, and that its filthiness may be molten in it, that its rust may be consumed.
Set the empty pot on its coals until it becomes hot and its copper glows. Then its impurity will melt within; its rust will be consumed.
Set the empty pot on the coals, until it becomes hot and its copper glows, until its uncleanness melts within it and its rot is consumed.
Tyndale line
Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed.
Then set it empty upon the coals thereof, that it may be hot, and the brass thereof may burn, and that the filthiness of it may be molten in it, that the rust of it may be consumed.
Then set it empty upon the coals thereof, that it may be hot, and the brass thereof may burn, and that the filthiness of it may be molten in it, that the rust of it may be consumed.
Then set it empty upon its coals, that the brass of it may be hot, and may burn, and that the filthiness of it may be melted in it, that the scum of it may be consumed.
Then set it emptie vpon the coles thereof, that the brasse of it may be hot, and may burne, and that the filthinesse of it may be molten in it, and that the skomme of it may be consumed.
Strictly literal
Then set it empty upon its coals, that it may be hot, and the brass of it may burn, and that its filthiness may be molten in it, [and] that its rust may be consumed.
And cause it to stand on its coals empty, So that its brass is hot and burning, Melted hath been in its midst its uncleanness, Consumed is its scum.
And cause it to stand empty on its coals, || So that its bronze is hot and burning, || Its uncleanness has been melted in its midst, || Its scum is consumed.
Then will I set it empty upon its coals, in order that it may become hot, and its copper be made to glow, and its uncleanness may be molten in it, that its scum may be consumed.
Then set the pot on its coals empty, in order to heat and scorch its bronze, so its uncleanness within it will be melted, its corrosion consumed.'
From the Latin
Then set it empty upon burning coals, that it may be hot, and the brass thereof may be melted: and let the filth of it be melted in the midst thereof, and let the rust of it be consumed.
Simplified
Then put the empty pot back on the burning coals until it's hot and the copper metal glows. This will melt the dirt inside it and get rid of the rust.
And I will put her on the coals so that she may be heated and her brass burned, so that what is unclean in her may become soft and her waste be completely taken away.
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 in their wording for Ezekiel 24:11, with 11 of the 13 words matched. This indicates a strong consistency in the core message across these ancient texts.
וְהַעֲמִידֶ֥הָ עַל־ גֶּחָלֶ֖יהָ רֵקָ֑ה לְמַ֨עַן תֵּחַ֜ם וְחָ֣רָה נְחֻשְׁתָּ֗הּ וְנִתְּכָ֤ה בְתוֹכָהּ֙ טֻמְאָתָ֔הּ תִּתֻּ֖ם חֶלְאָתָֽהּ׃
11 of the 13 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 24:11
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 עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Conj | V-Hiphil-Impv-2ms | Suff — Conjunction · verb hiphil imperative second person masculine singular · suffixHC/Vhv2ms/Sp3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
גַּחֶ֫לֶת (gechel) refers to coal, specifically burning coal or hot coals. It is derived from an unused root meaning to glow or kindle. The entries consistently define it as an ember or coal, without significant disagreement among the lexicons.
גַּחֶ֫לֶת n.f. coal
base
H1513 גַּחֶ֫לֶת coal
1513 gechel geh'-khel
or (feminine) gacheleth {gah-kheh'-leth}; from an unused root
meaning to glow or kindle; an ember:--(burning) coal.
גַּחֶ֫לֶת (ge.chel) — coal.
coal, burning coal, coals of fire, hot coals
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
רֵיק (reyq) means empty or vain, often referring to something that is worthless or idle. It can describe physical emptiness, such as vessels, as well as ethical worthlessness. The word is derived from a root meaning to empty, and it appears in contexts that highlight its figurative implications.
[רֵיק], רֵק adj. empty, vain
base
H7386 [רֵיק], רֵק empty, vain
7386 reyq rake
or (shorter) req {rake}; from 7324; empty; figuratively,
worthless:--emptied(-ty), vain (fellow, man).
see HEBREW for 07324
רֵיק (req) — worthless.
1) empty, vain
1a) empty (of vessels)
1b) empty, idle, worthless (ethically)
Adj — AdjHAafsa
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
חָמַם (chamam) is a Hebrew verb meaning to be or become warm. It can refer to physical warmth, as well as metaphorical heat, such as passion or arousal. The verb appears in various forms, including Qal (to grow warm), Niphal (to inflame oneself), Piel (to warm), and Hithpael (to warm oneself). The entries indicate its use in contexts like conception and idolatry.
[חָמַם] vb. be or become warm
Qal
lit., be or grow warm
fig.
of heat in conception (animals)
Niph. inflame oneself with, of idolatry.
Pi. keep eggs warm
Hithp. warm oneself
base
H2552 חָמַם be or become warm
2552 chamam khaw-mam'
a primitive root; to be hot (literally or
figuratively):--enflame self, get (have) heat, be (wax) hot,
(be, wax) warm (self, at).
חָמַם (cha.mam) — to warm.
1) to be hot, become warm
1a) (Qal)
1a1) to be or grow warm
1a2) of passion (fig.)
1b) (Niphal) to become aroused, inflame oneself with
1c) (Piel) to warm
1d) (Hithpael) to warm oneself
HVqj3fs — Verb · Qal · jussive third person feminine singularHVqj3fs
חָרַר (charar) is a Hebrew verb meaning to burn or be hot. It encompasses various forms, including being scorched or dried up, and can also imply inciting passion or anger. The word appears in different grammatical forms, such as Qal and Niphal, indicating both active and passive states of burning. Its usage reflects physical heat as well as emotional intensity.
[חָרַר] vb. be hot, scorched, burn
Qal
be hot, scorched
burn = be burned
burn, of bones of sick men in fever
Niph.
be scorched
burn; be parched
Pilp. to kindle strife
base
H2787 [חָרַר] be hot, scorched, burn
2787 charar khaw-rar'
a primitive root; to glow, i.e. literally (to melt, burn, dry
up) or figuratively (to show or incite passion:--be angry,
burn, dry, kindle.
חָרַר (cha.rar) — to scorch.
1) to burn, be hot, be scorched, be charred
1a) (Qal)
1a1) to be hot, be scorched
1a2) to burn, be burned
1b) (Niphal)
1b1) to be scorched, be burned
1b2) to burn
1b3) to be dry, be angry
1c) (Pilpel) to cause to burn
Aramaic equivalent: cha.rakh (חֲרַךְ "to singe" H2761)
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
נְחֹ֫שֶׁת (nechosheth) refers to copper or bronze, often indicating items made from these metals, such as fetters. It is noted for being less valuable than gold but more than wood. Additionally, it can figuratively represent a harsh sky or, in specific contexts, suggest meanings related to lust or harlotry, as seen in Ezekiel 16:36.
נְחֹ֫שֶׁת 137 n.m. copper, bronze
copper
fetters of copper or bronze
as less in value than gold but more than wood
fig. of pitiless sky
base
[נְחֹ֫שֶׁת] n.[f.] Ez 16:36 where context favours mng. lust, harlotry, or specif. sens. obscoen.
ref
H5178a נְחֹ֫שֶׁת copper, bronze . copper
. fetters of copper or bronze
. as less in value than gold but more than wood
. fig. of pitiless sky
H5178b נְחֹ֫שֶׁת where context favours mng. lust, harlotry, or specif. sens. obscoen.
5178 nchosheth nekh-o'-sheth
for 5154; copper, hence, something made of that metal, i.e.
coin, a fetter; figuratively, base (as compared with gold or
silver):--brasen, brass, chain, copper, fetter (of brass),
filthiness, steel.
see HEBREW for 05154
נְחֹ֫שֶׁת (ne.cho.shet) — bronze.
1) copper, bronze
1a) copper (ore), bronze (as copper alloy)
1b) fetters (of copper or bronze)
1c) copper (as value)
נְחֹ֫שֶׁת (ne.cho.shet) — lust.
lust, harlotry
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
נָתַךְ (nathak) is a Hebrew verb meaning to pour forth or be poured out. It encompasses various forms, including to flow, melt, or drop, and can be used literally or figuratively, such as in the context of judgment. The entries suggest a range of uses, from physical pouring to metaphorical applications.
[נָתַךְ] vb. pour forth (intrans.), be poured out
Qal pour forth
Niph. be poured
Hiph. thy servants have poured out the money
Hoph. so shall ye be melted (fig. of judgment
base
H5413 [נָתַךְ] pour forth (intrans.), be poured out .pour forth
. be poured
. thy servants have poured out the money
. so shall ye be melted (fig. of judgment
5413 nathak naw-thak'
a primitive root; to flow forth (literally or figuratively);
by implication, to liquify:--drop, gather (together), melt,
pour (forth, out).
נָתַךְ (na.takh) — to pour.
1) to pour out or forth, drop (or rain), be poured, be poured out, be melted, be molten
1a) (Qal) to pour forth
1b) (Niphal) to be poured, be poured out
1c) (Hiphil) to pour out, melt
1d) (Hophal) to be melted
Conj | V-Niphal-3fs — Verb · Niphal · sequential perfect third person feminine singularHc/VNq3fs
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
טֻמְאָה (tum'ah) refers to various forms of religious impurity or uncleanness. It encompasses sexual, ethical, and ritual uncleanness, as well as local impurity associated with nations. The term is built from the root word for 'unclean' and highlights different contexts in which impurity can arise.
טֻמְאָה n.f. uncleanness
sexual
of a foul or filthy mass
ethical and religious
ritual
local
base
H2932 טֻמְאָה
2932 tum'ah toom-aw'
from 2930; religious impurity:--filthiness, unclean(-ness).
see HEBREW for 02930
טֻמְאָה (tum.ah) — uncleanness.
1) uncleanness
1a) sexual
1b) of filthy mass
1c) ethical and religious
1d) ritual
1e) local (of nations)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
תָּמַם (tamam) is a Hebrew verb meaning to be complete or finished. It encompasses a range of meanings, including to accomplish, cease, be consumed, or be sound and upright. The word can be used in various forms, such as Qal, Hiphil, and Hithpael, indicating different nuances of completion or integrity.
[תָּמַם], תַּם vb. be complete, finished
Qal
be finished, completed
be finished, come to an end, cease
be complete, of number
be consumed, exhausted, spent
be finished, consumed, destroyed
be complete, sound, unimpaired
twice, very strangely
Hiph.
finish, complete, perfect, a matter
finish, cease doing a thing
complete, sum up
destroy uncleanness
causative: make sound thy ways.
Hithp. deal in integrity with
base
H8552 [תָּמַם], תַּם be complete, finished
8552 tamam taw-mam'
a primitive root; to complete, in a good or a bad sense,
literal, or figurative, transitive or intransitive (as
follows):--accomplish, cease, be clean (pass-)ed, consume,
have done, (come to an, have an, make an) end, fail, come to
the full, be all gone, X be all here, be (make) perfect, be
spent, sum, be (shew self) upright, be wasted, whole.
תָּמַם (ta.mam) — to finish.
1) to be complete, be finished, be at an end
1a) (Qal)
1a1) to be finished, be completed
1a1a) completely, wholly, entirely (as auxiliary with verb)
1a2) to be finished, come to an end, cease
1a3) to be complete (of number)
1a4) to be consumed, be exhausted, be spent
1a5) to be finished, be consumed, be destroyed
1a6) to be complete, be sound, be unimpaired, be upright (ethically)
1a7) to complete, finish
1a8) to be completely crossed over
1b) (Niphal) to be consumed
1c) (Hiphil)
1c1) to finish, complete, perfect
1c2) to finish, cease doing, leave off doing
1c3) to complete, sum up, make whole
1c4) to destroy (uncleanness)
1c5) to make sound
1d) (Hithpael) to deal in integrity, act uprightly
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
חֶלְאָה (chel'ah) refers to rust or scum, derived from the root word for disease. The term appears to convey a sense of filth or decay, though its usage in the Old Testament is not specified in the entries.
[חֶלְאָה] n.f. rust (perh. as filth)
base
H2457 חֶלְאָה
2457 chel'ah khel-aw'
from 2456; properly, disease; hence, rust:--scum.
see HEBREW for 02456
חֶלְאָה (chel.ah) — rust.
rust, scum
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs