Ezekiel 24:12 — Word Study
WLCתְּאֻנִ֖ים הֶלְאָ֑ת וְלֹֽא־ תֵצֵ֤א מִמֶּ֙נָּה֙ רַבַּ֣ת חֶלְאָתָ֔הּ בְּאֵ֖שׁ חֶלְאָתָֽהּ׃
BSA◂It has frustratedlâʼâh■ [wearied itself with toil, been disgusted] ◂every efforttᵉʼun△ its thickrab [great, abundant] ◂rustchelʼâh [scum, disease] has notlôʼ [never] been removedyâtsâʼ▸ even by the fireʼêsh [not even, refining presence]
| Greek | English | Parsing |
|---|---|---|
| תְּאֻנִ֖ים | toil | Noun common, masculine plural absolute |
| הֶלְאָ֑ת | it has made weary | Verb, Hiphil, perfect third person feminine singular |
| וְלֹֽא־ | and not | Conjunction, particle |
| תֵצֵ֤א | it comes out | Verb, Qal, imperfect third person feminine singular |
| מִמֶּ֙נָּה֙ | from it | Preposition, suffix |
| רַבַּ֣ת | [the] great [amount] of | Adj |
| חֶלְאָתָ֔הּ | rust its | Noun common feminine singular construct, suffix |
| בְּאֵ֖שׁ | in a fire | Preposition, noun common both singular absolute |
| 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 | It has frustrated every effort; its thick rust has not been removed, even by the fire. |
| KJV | She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. |
| ASV | She hath wearied herself with toil; yet her great rust goeth not forth out of her; her rust goeth not forth by fire. |
| YLT | [With] sorrows she hath wearied herself, And the abundance of her scum goeth not out of her, In the fire [is] her scum. |
| WEB | She is weary with toil; yet her great rust, rust by fire, doesn’t leave her. |
| BBE | I have made myself tired to no purpose: still all the waste which is in her has not come out, it has an evil smell. |
Where they part company is in the interpretation of הֶלְאָ֑ת — see How Translations Differ.
The main verb governs the entire sentence, with additional phrases providing context and detail about the state of the rust and the futility of efforts.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָאָה
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 24:12
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 Judgment of Jerusalemgenerated
Ezekiel 24:12 describes the inability to cleanse the pot, symbolizing Jerusalem's persistent impurity. The preceding verses illustrate the process of refining, yet the rust remains, indicating a deeper moral decay that cannot be easily removed. This serves as a warning of the consequences of unrepentant sin, as seen in the surrounding chapters.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 47:13 | You are wearied by your many counselors; let them come forward now and save you— your astrologers who observe the stars, who monthly predict your fate. |
| 2 | Isaiah 57:9–10 | You went to Molech with oil and multiplied your perfumes. You have sent your envoys a great distance; you have descended even to Sheol itself. |
| 3 | Jeremiah 2:13 | “For My people have committed two evils: They have forsaken Me, the fountain of living water, and they have dug their own cisterns— broken cisterns that cannot hold water. |
| 4 | Jeremiah 9:5 | Each one betrays his friend; no one tells the truth. They have taught their tongues to lie; they wear themselves out committing iniquity. |
| 5 | Jeremiah 10:14–15 | Every man is senseless and devoid of knowledge; every goldsmith is put to shame by his idols. For his molten images are a fraud, and there is no breath in them. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חֶלְאָה, chel'ahgenerated
The word חֶלְאָה (chel'ah) means rust or scum, derived from a root associated with disease. It conveys a sense of corruption and decay, highlighting the idea that the pot's impurity is not just physical but also moral.
In this verse, it emphasizes the failure of efforts to purify, suggesting that the rust represents a deep-seated problem that cannot be addressed merely through external means.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of חֶלְאָה as rust, maintaining the imagery of decay and impurity.
Sentence Structuregenerated
The sentence is structured around a finite verb that governs the main clause: הֶלְאָ֑ת, it has made weary. The sentence includes additional phrases that elaborate on the subject and the state of the rust.
The Hebrew word order emphasizes the subject's weariness and the futility of the attempts to remove the rust, reflecting the overall theme of frustration in the verse.
Septuagint Backgroundgenerated
In the Septuagint, חֶלְאָה is rendered as rust, maintaining the same imagery of decay. The choice of words in the Greek translation reflects a consistent understanding of the Hebrew term.
The Greek word used for הֶלְאָ֑ת indicates a similar sense of weariness or frustration, aligning with the Hebrew meaning while also suggesting a broader implication of futility.
In plain words — the whole versegenerated
Ezekiel 24:12 shows that despite all efforts, the thick rust remains on the pot, symbolizing the persistent impurity of Jerusalem. This highlights the idea that some problems cannot be resolved through mere external actions.
Frequently Asked Questionsgenerated
The rust symbolizes corruption and impurity that cannot be removed, representing the moral decay of Jerusalem.
The fire represents the refining presence that should cleanse, yet it is ineffective against the thick rust, illustrating the depth of the problem.
We learn that some issues require more than just surface-level solutions; they need deep, genuine change.
It connects by emphasizing the need for true repentance and the consequences of failing to address deep-seated sin.
Reflection Questionsgenerated
- In what areas of my life do I see stubborn issues that resist change?
- How can I seek deeper solutions rather than just surface fixes in my spiritual life?
- What does it mean to me that some impurities cannot be removed by external means?
- How can I apply the lessons from this verse to encourage others facing similar struggles?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 24:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShe hath wearied herself with lies,.... With serving idols, which were lying vanities; by trusting to the alliances of neighbouring nations, which deceived her; or by committing sin, in which there
Read John Gill on Ezekiel 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShe hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire.
Read Robert Jamieson on Ezekiel 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShe; the nation of the Jews, and the city Jerusalem. Hath wearied; either her God, (so the French translation,) by her repeated sins, and pertinacy in them, as elsewhere, 7:13 43:24; or wearied others, by injuries done against them; or, as we read it, herself, spent much time and taken great pains, laid out much treasure in making alliances for her security. With lies: her allies, their promises, their forces, and their idols, on which these unhappy Jews relied, all prove a lie to the house of Judah. Her great scum went not forth; she repented not, nor did she reform her ways. Her scum, her unrepented sins, shall be in the fire, shall be punished in the fire that burns their city.
Read Matthew Poole on Ezekiel 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 24:12 She hath wearied [herself] with lies, and her great scum went not forth out of her: her scum [shall be] in the fire.Ver. 12. She hath wearied herself with lies.] With seeking and trusting to lying vanities, creature comforts. Others render it, She hath wearied me with lies - i.e., With false promises of amendment; others, Frustra sudatum est, Pains is taken with them to no purpose. And her great scum went not forth out of her.] But is sodden into her partly, and partly sodden over into the fire. A godly man cleareth himself of sin, as spring water worketh itself clean; as the sea will endure no poisonous thing, but casteth it upon the shore; as the sweet water, made brackish…
Read John Trapp on Ezekiel 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6-14) These verses contain the application of the parable in two distinct parts (Ezekiel 24:6-14), but in such wise that the literal and the figurative continually run together. A new feature, that of the rust on the cauldron, is also introduced. A somewhat similar figure may be found in Isaiah 4:4, but with the difference that Ezekiel, as usual, goes much more into minute details.
Read Charles John Ellicott on Ezekiel 24 →CambridgeThe Cambridge Bible for Schools and Colleges12. As the words stand they seem to read: she hath wearied my labours, and her great rust goeth not out from her; let her rust be in the fire! Previous efforts to purify Jerusalem have been in vain, her uncleanness will go out only by fire (Ezekiel 24:13); cf. Isaiah 43:24. LXX. omits first clause, which might be a duplicate of words immediately preceding.
Read Cambridge on Ezekiel 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Wearied herself with lies — R.V., “with toil”; margin, “wearied me with toil.” Plumptre, “it [the caldron] is worn out with labors.” The meaning evidently is that all the previous efforts to cleanse Jerusalem have failed.
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
It has frustrated every effort; its thick rust has not been removed, even by the fire.
She is weary with toil; yet her great rust, rust by fire, doesn’t leave her.
It has frustrated every effort; its thick rust has not been removed, even by the fire.
It has tried my patience; yet its thick rot is not removed from it. Subject its rot to the fire!
Tyndale line
She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire.
She hath wearied herself with toil; yet her great rust goeth not forth out of her; her rust goeth not forth by fire.
She hath wearied herself with toil: yet her great rust goeth not forth out of her; her rust goeth not forth by fire.
She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire.
She hath wearied her selfe with lyes, and her great skomme went not out of her: therefore her skomme shall be consumed with fire.
Strictly literal
She hath exhausted [her] labours, yet her great rust goeth not forth out of her: let her rust be in the fire.
[With] sorrows she hath wearied herself, And the abundance of her scum goeth not out of her, In the fire [is] her scum.
She has wearied herself [with] sorrows, || And the abundance of her scum does not go out of her, || Her scum [is] in the fire.
With fraud hath she wearied [the poor]; therefore shall not go forth from her the greatness of her scum: through fire shall her scum [be removed].
She has become weary because of toil, but her corrosion has not gone out of her by the fire.
From the Latin
Great pains have been taken, and the great rust thereof is not gone out, not even by fire.
Simplified
So far it's been impossible to clean it —even fire couldn't burn out all its rust.
I have made myself tired to no purpose: still all the waste which is in her has not come out, it has an evil smell.
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 meaning, with the Septuagint providing a word-by-word correspondence that reflects the original Hebrew closely. However, the overall structure and emphasis differ due to the nature of translation.
תְּאֻנִ֖ים הֶלְאָ֑ת וְלֹֽא־ תֵצֵ֤א מִמֶּ֙נָּה֙ רַבַּ֣ת חֶלְאָתָ֔הּ בְּאֵ֖שׁ חֶלְאָתָֽהּ׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 24:12
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.
תְּאֻנִים (t'un) refers to toil or naughtiness, derived from a root meaning to bear a burden. The entries consistently define it as toil, with no significant disagreement among lexicons.
תְּאֻנִים n.[m.] toil
base
H8383 תְּאֻנִים
8383 t'un teh-oon'
from 205; naughtiness, i.e. toil:--lie.
see HEBREW for 0205
תְּאֻנִים (te.un) — toil.
toil
N-mp — Noun common · masculine plural absoluteHNcmpa
לָאָה (la'ah) is a Hebrew verb meaning to be weary or impatient. It encompasses various forms, including being tired or grieved, and can describe both the state of weariness and the act of causing weariness in others. The word appears in different stems, such as Qal, Niphal, and Hiphil, indicating nuances in its usage.
[לָאָה] vb. be weary, impatient
Qal be weary
Niph. be weary of doing a thing, make oneself weary in doing something, weary (i.e. strenuously exert) oneself
Hiph. weary, make weary, exhaust
base
H3811 לָאָה be weary, impatient
3811 la'ah law-aw'
a primitive root; to tire; (figuratively) to be (or make)
disgusted:--faint, grieve, lothe, (be, make) weary (selves).
לָאָה (la.ah) — be weary.
1) to be weary, be impatient, be grieved, be offended
1a) (Qal) to be weary, be impatient
1b) (Niphal) to be tired of something, weary oneself
1c) (Hiphil) to weary, make weary, exhaust
V-Hiphil-Perf-3fs — Verb · Hiphil · perfect third person feminine singularHVhp3fs
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
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp3fs — Preposition · suffixHR/Sp3fs
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAafsc
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…
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
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
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
HNcfsc/Sp3fs — Noun common feminine singular construct · suffixHNcfsc/Sp3fs