Jeremiah 6:13 — Word Study
WLCכִּ֤י מִקְּטַנָּם֙ וְעַד־ גְּדוֹלָ֔ם כֻּלּ֖וֹ בּוֹצֵ֣עַ בָּ֑צַע וּמִנָּבִיא֙ וְעַד־ כֹּהֵ֔ן כֻּלּ֖וֹ עֹ֥שֶׂה שָּֽׁקֶר׃
BSAForkîy from the least of themqâṭân [smallest, most insignificant] toʻad the greatestgâdôwl [most important, prominent] allkôl [every single one, without exception] are greedybâtsaʻ for gainbetsaʻ [covetous, seeking unjust profit] from prophetnâbîyʼ [one who speaks for God] toʻad priestkôhên [spiritual leader, mediator] allkôl [every single one, without exception] practiceʻâsâh deceitsheqer [deal falsely, act with dishonesty, deception or falsehood]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | that | Particle |
| מִקְּטַנָּם֙ | from little their | Preposition, suffix |
| וְעַד־ | and unto | Conjunction, preposition |
| גְּדוֹלָ֔ם | great their | Suffix |
| כֻּלּ֖וֹ | all of it | Noun common masculine singular construct, suffix |
| בּוֹצֵ֣עַ | [is] gaining | Verb, Qal, participle (active) masculine singular |
| בָּ֑צַע | unjust gain | Noun common, masculine singular absolute |
| וּמִנָּבִיא֙ | and from prophet | Conjunction, preposition, noun common masculine singular absolute |
| וְעַד־ | and unto | Conjunction, preposition |
| כֹּהֵ֔ן | priest | Noun common, masculine singular absolute |
| כֻּלּ֖וֹ | all of him | Noun common masculine singular construct, suffix |
| עֹ֥שֶׂה | [is] doing | Verb, Qal, participle (active) masculine singular |
| שָּֽׁקֶר׃ | falsehood | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
| KJV | For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely. |
| ASV | For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely. |
| YLT | For from their least unto their greatest, Every one is gaining dishonest gain, And from prophet even unto priest, Every one is dealing falsely, |
| WEB | “For from their least even to their greatest, everyone is given to covetousness. From the prophet even to the priest, everyone deals falsely. |
| BBE | For from the least of them even to the greatest, everyone is given up to getting money; from the prophet even to the priest, everyone is working deceit. |
Where they part company is בּוֹצֵ֣עַ — see How Translations Differ.
The sentence has a main clause followed by a series of prepositional phrases that elaborate on the subjects involved, creating a layered structure that emphasizes the extent of the corruption.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּצַע
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 — Jeremiah 6:13
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 Corruption of Judahgenerated
Jeremiah 6:13 reveals the moral decay of the people of Judah, highlighting that everyone, regardless of their status, is consumed by greed and deceit. This passage serves as a critique of both the religious leaders and the general populace, indicating a widespread failure to uphold justice and integrity. The following verses continue to illustrate the consequences of such behavior, emphasizing the need for repentance and a return to righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 8:10 | Therefore I will give their wives to other men and their fields to new owners. For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
| 2 | Jeremiah 14:18 | If I go out to the country, I see those slain by the sword; if I enter the city, I see those ravaged by famine! For both prophet and priest travel to a land they do not know.’” |
| 3 | Jeremiah 22:17 | “But your eyes and heart are set on nothing except your own dishonest gain, on shedding innocent blood, on practicing extortion and oppression.” |
| 4 | Jeremiah 23:11 | “For both prophet and priest are ungodly; even in My house I have found their wickedness,” declares the LORD. |
| 5 | Isaiah 56:9–12 | Come, all you beasts of the field; eat greedily, all you beasts of the forest. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — בּוֹצֵ֣עַ, bo.Tze.a'generated
The verb בּוֹצֵ֣עַ (bo.Tze.a') is a participle in the Qal stem, meaning 'to gain' or 'to cut off.' It conveys a sense of greed, particularly in the context of acquiring wealth unjustly. This word emphasizes the active pursuit of gain, often at the expense of others.
The participle form indicates ongoing action, suggesting that this greed is not a one-time event but a continuous practice among the people. The use of this verb highlights the moral failing of society, where the desire for gain overrides ethical considerations.
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 of the verse is בּוֹצֵ֣עַ (bo.Tze.a'), which governs the actions described. The structure includes a series of phrases that specify the subjects and their actions, highlighting the pervasive nature of greed and deceit across different societal roles.
The sentence is built around contrasting groups: from the least to the greatest and from prophet to priest, which emphasizes the universality of the problem. This structure serves to underline the depth of corruption in both the general populace and its leaders.
Septuagint Backgroundgenerated
The Septuagint translates בּוֹצֵ֣עַ as συνετελέσαντο, which suggests a more collective action of gaining or achieving. This choice may imply a broader societal complicity in the pursuit of unjust gain, rather than focusing solely on individual greed.
This rendering reflects a slightly different nuance, emphasizing the communal aspect of the corruption described in the Hebrew text.
In plain words — the whole versegenerated
Jeremiah 6:13 highlights the greed and deceit that permeate all levels of society in Judah, from the least to the greatest. The prophet points out that both the religious leaders and the common people are guilty of pursuing unjust gain, reflecting a deep moral corruption.
Frequently Asked Questionsgenerated
It indicates that every person, regardless of their status, is driven by a desire for profit, often at the expense of honesty and integrity.
The verse criticizes both prophets and priests for their involvement in deceit, suggesting that even those who are supposed to lead spiritually are not exempt from corruption.
The consequences include a breakdown of trust within society, leading to further moral decay and eventual judgment from God, as indicated in the surrounding verses.
We can reflect on our own motivations and actions, ensuring that we prioritize honesty and integrity over selfish gain in our personal and communal lives.
Reflection Questionsgenerated
- In what areas of my life might I be tempted to prioritize gain over honesty?
- How can I ensure that my actions reflect integrity, especially in positions of influence?
- What steps can I take to address greed and dishonesty in my community?
- How does understanding the context of Jeremiah's message impact my view of contemporary issues of corruption?
The early church on this verse — how the Fathers read it
Jerome comments on this verse to illustrate the moral failings of the people, emphasizing the pursuit of greed and deceit among all ranks.
For I will stretch out my hand over the inhabitants of the land, declares the Lord. From the least of them to the greatest, they all pursue greed, and from prophet to priest, they all practice deceit.Early Church Fathers on Jeremiah 6 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 6:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor from the least of them even unto the greatest of them,.... From the least in age to the oldest among them; or rather, from persons of the lowest class of life, and in the meanest circumstances,
Read John Gill on Jeremiah 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely.
Read Robert Jamieson on Jeremiah 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the least of them; not respecting so much their age as degree and quality, poor and rich; the prophet notes the generality of their corruption as the reason of God’ s severity against them, as ; observing also that it was even among the greatest, who ought to have given better examples, no soundness from head to foot. Covetousness; in which possibly all their wickednesses, as cruelty, oppression, injustice, &c., may be comprised, it being the root of all evil, , and may also speak the justice of God, in the Chaldeans taking them and all their substance away, that had by violence and fraud wrested it from others, . Dealeth falsely, Heb. doing falsehood; as if that were their whole work…
Read Matthew Poole on Jeremiah 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 6:13 For from the least of them even unto the greatest of them every one [is] given to covetousness; and from the prophet even unto the priest every one dealeth falsely.Ver. 13. Every one is given to covetousness.] Avet avaritia, eager for greed, is coveting covetise or excessively; crieth still, Give, give, with the horse leech; of which creature Pliny observeth, and experience showeth, that it hath no through passage, but taketh much in, and letting nothing out, breaks and kills itself with sucking. So doth the covetous man. Every one dealeth falsely.] Heb., Each one is doing falsehood, as if that were their common trade. Lib. xi. cap. 34.
Read John Trapp on Jeremiah 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Is given to covetousness.—Literally, gained gain. The Hebrew word (as in Genesis 37:26; Job 22:2) does not necessarily involve the idea of dishonest gain, though this (as in Proverbs 1:19; Habakkuk 2:9) is often implied. What the prophet condemns is the universal desire of gain (rem . . . rem . . . quocunque modo rem), sure to lead, as in the second clause, to a gratification of it by fair means or foul. From the prophet even unto the priest . . .—The two orders that ought to have checked the evil are noted as having been foremost in promoting it. (Comp. Note on Jeremiah 5:31.) Dealeth falsely.—Literally, worketh a lie, in the sense of “dishonesty.”
Read Charles John Ellicott on Jeremiah 6 →
CambridgeThe Cambridge Bible for Schools and Colleges13. from the least of them even unto the greatest] Cp. Jeremiah 5:5.
Read Cambridge on Jeremiah 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleGiven to covetousness - literally, everyone has gained gains. The temper of mind which gains the world is not that which gains heaven. Falsely - Rather, “fraudulently.”
Read Albert Barnes on Jeremiah 6 →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
“For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit.
“For from their least even to their greatest, everyone is given to covetousness. From the prophet even to the priest, everyone deals falsely.
“For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit.
“That is because, from the least important to the most important of them, all of them are greedy for dishonest gain. Prophets and priests alike, all of them practice deceit.
Tyndale line
For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely.
For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely.
For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely.
For from the least of them even to the greatest of them every one is given to covetousness; and from the prophet even to the priest every one dealeth falsely.
For from the least of them, euen vnto the greatest of them, euery one is giuen vnto couetousnesse, and from the Prophet euen vnto the Priest, they all deale falsely.
Strictly literal
For from the least of them even unto the greatest of them, every one is given to covetousness; and from the prophet even unto the priest, every one dealeth falsely.
For from their least unto their greatest, Every one is gaining dishonest gain, And from prophet even unto priest, Every one is dealing falsely,
“For from their least to their greatest, || Everyone is gaining dishonest gain, || And from prophet even to priest, || Everyone is dealing falsely,
For from their least even unto their greatest, every one is given to covetousness; and from the prophet even unto the priest every one practiseth falsehood.
Yahweh declares that from the least to the greatest, all of them are greedy for dishonest gain. From the prophet to the priest, all of them practice deceit.
From the Latin
For from the least of them even to the greatest, all are given to covetousness: and from the prophet even to the priest, all are guilty of deceit.
Simplified
Everyone cheats because they're greedy, poor and rich alike. Even prophets and priests—they are all dishonest liars!
For from the least of them even to the greatest, everyone is given up to getting money; from the prophet even to the priest, everyone is working deceit.
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 in their wording for this verse, with all 13 words matching in the Hebrew and Greek versions. This consistency underscores the shared understanding of the moral indictment against the people of Judah.
כִּ֤י מִקְּטַנָּם֙ וְעַד־ גְּדוֹלָ֔ם כֻּלּ֖וֹ בּוֹצֵ֣עַ בָּ֑צַע וּמִנָּבִיא֙ וְעַד־ כֹּהֵ֔ן כֻּלּ֖וֹ עֹ֥שֶׂה שָּֽׁקֶר׃
13 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 Jeremiah 6:13
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
קָטָן (qatan) means small, young, or unimportant. It can refer to size, quantity, or age, and is often used to describe something insignificant. The entries indicate that it is a diminutive form, with variations in spelling. The lexicons highlight its meanings consistently, without significant disagreement.
קָטָן adj. small, young, unimportant
base
קָטֹן 64 adj. small, insignificant
base
H6996a קָטָן small, young, unimportant H6996b קָטֹן small, insignificant
6996 qatan kaw-tawn'
or qaton {kaw-tone'}; from 6962; abbreviated, i.e.
diminutive, literally (in quantity, size or number) or
figuratively (in age or importance):--least, less(-er),
little (one), small(-est, one, quantity, thing),
young(-er, -est).
see HEBREW for 06962
קָטָן (qa.tan) — small.
young, small, unimportant
Another spelling of qa.ton (קָטֹן ": small" H6996B)
קָטֹן (qa.ton) — small.
: small
small, insignificant
קָטֹן (qa.ton) — small: young.
: young
small, insignificant
A sub-meaning of qa.ton (קָטֹן ": small" H6996B)
Prep | Adj | Suff — Preposition · suffixHR/Aamsc/Sp3mp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Conj | Prep — Conjunction · prepositionHC/R
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj | Suff — SuffixHAamsc/Sp3mp
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בָּצַע (batsa`) is a Hebrew verb meaning to cut off or break off. It encompasses actions like gaining through violence, finishing, or fulfilling something. The entries suggest a range of meanings from wrongful gain to completion. There is no significant disagreement among the lexicons on its definitions.
[בָּצַע] vb. cut off, break off, gain by violence
Qal cut off, break off
Pi. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
base
H1214 [בָּצַע] cut off, break off, gain by violence .cut off, break off
. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
1214 batsa` baw-tsah'
a primitive root to break off, i.e. (usually) plunder;
figuratively, to finish, or (intransitively) stop:--(be)
covet(- ous), cut (off), finish, fulfill, gain (greedily),
get, be given to (covetousness), greedy, perform, be wounded.
בָּצַע (ba.tsa) — to cut off.
: to cut off
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to end.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to gain.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
בֶ֫צַע (betsah) refers to gain that is typically acquired through violence or unjust means. The term encompasses notions of profit and covetousness, often implying dishonesty in the acquisition of wealth. It is derived from a root that suggests plunder, indicating a focus on unethical or violent means of obtaining gain.
בֶ֫צַע n.m. gain made by violence, unjust gain, profit
base
H1215 בֶ֫צַע gain made by violence, unjust gain, profit
1215 betsa` beh'-tsah
from 1214; plunder; by extension, gain (usually
unjust):--covetousness, (dishonest) gain, lucre, profit.
see HEBREW for 01214
בֶּ֫צַע (be.tsa) — unjust-gain.
profit, unjust gain, gain (profit) acquired by violence
N-ms — Noun common · masculine singular absoluteHNcmsa
gan: In the Old Testament the translation of three Hebrew substantives, betsa`, "unjust gain," "any gain" (Jud 5:19; Job 22:3; Pr 1:19; 15:27; Isa 33:15; 56:11; Eze 22:13,17; Mic 4:13); mechir, "price" for which a thing is sold (Da 11:39, the only place where the Hebrew word is translated "gain" in the King James Version, though it occurs in other places translated "price"); tebhu'ah, "produce," "profits," "fruit" (Pr 3:14). It is the translation of one Hebrew…
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Conj | Prep — Conjunction · prepositionHC/R
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
N-ms — Noun common · masculine singular absoluteHNcmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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 — Verb · Qal · participle (active) masculine singularHVqrmsa
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
