Job 13:4 — Word Study
WLCוְֽאוּלָ֗ם אַתֶּ֥ם טֹֽפְלֵי־ שָׁ֑קֶר רֹפְאֵ֖י אֱלִ֣ל כֻּלְּכֶֽם׃
BSAYouʼattâh howeverʼûwlâm [in contrast to what is true] smearṭâphal with liessheqer [deception, falsehood] you are allkôl [every one of you, completely] worthlessʼĕlîyl [without value, like an idol] physiciansrâphâʼ [healers, unable to mend or cure, like those giving useless medicines]
| Greek | English | Parsing |
|---|---|---|
| וְֽאוּלָ֗ם | and but | Conjunction, adverb |
| אַתֶּ֥ם | you | Pronoun |
| טֹֽפְלֵי־ | [are] smearers of | Verb, Qal, participle (active) masculine plural common |
| שָׁ֑קֶר | falsehood | Noun common, masculine singular absolute |
| רֹפְאֵ֖י | [are] physicians of | Verb, Qal, participle (active) masculine plural common |
| אֱלִ֣ל | worthlessness | Noun common, masculine singular absolute |
| כֻּלְּכֶֽם׃ | all of you | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You, however, smear with lies; you are all worthless physicians. |
| KJV | But ye are forgers of lies, ye are all physicians of no value. |
| ASV | But ye are forgers of lies; Ye are all physicians of no value. |
| YLT | And yet, ye [are] forgers of falsehood, Physicians of nought — all of you, |
| WEB | But you are forgers of lies. You are all physicians of no value. |
| BBE | But you put a false face on things; all your attempts to put things right are of no value. |
Where they part company is אֱלִיל — see How Translations Differ.
The sentence has a main clause followed by a predicate that describes the subject, emphasizing the contrast in Job's view of his friends.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbטָפַל
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 — Job 13:4
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 — Job's Defense Against His Friendsgenerated
Job 13:4 finds Job in a moment of frustration with his friends, who he accuses of spreading lies and being worthless in their attempts to help him. He desires to speak directly to God, contrasting their deceptive words with the truth he seeks. This passage is part of Job's larger defense as he grapples with his suffering and the misguided counsel of those around him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:7–11 | Consider now, I plead: Who, being innocent, has ever perished? Or where have the upright been destroyed? |
| 2 | Job 5:1–5 | “Call out if you please, but who will answer? To which of the holy ones will you turn? |
| 3 | Job 8:3–4 | Does God pervert justice? Does the Almighty pervert what is right? |
| 4 | Job 18:5–21 | Indeed, the lamp of the wicked is extinguished; the flame of his fire does not glow. |
| 5 | Job 21:27–34 | Behold, I know your thoughts full well, the schemes by which you would wrong me. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — אֱלִ֣ל, 'e.Lilgenerated
The word אֱלִיל (eliyl) means something worthless or an idol, often referring to false gods. In this context, it describes the physicians as being without value, akin to idols that cannot provide real help.
Job's use of אֱלִיל emphasizes the futility of his friends' advice, suggesting that their counsel is as ineffective as worshiping a worthless idol.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations largely agree on the meaning of the verse, with all versions reflecting the idea that Job's friends are ineffective and deceptive in their counsel.
Sentence Structuregenerated
The finite verb טֹֽפְלֵי־ governs the main clause, with a subject noun phrase אַתֶּ֥ם and two predicate noun phrases describing the actions and qualities of the subject. This structure highlights the contrast between Job's desire to speak truth and the falsehoods of his friends.
The sentence's emphasis is on the subject אַתֶּ֥ם, placing the focus on Job's friends and their role as deceivers.
Septuagint Backgroundgenerated
The Septuagint translates טֹֽפְלֵי־ as ἰατροὶ (physicians), indicating a direct interpretation of the Hebrew term while implying a sense of futility in their healing.
The choice of ἄδικοι for שָׁ֑קֶר (falsehood) suggests a broader interpretation, linking their deceit to wrongdoing.
In plain words — the whole versegenerated
Job 13:4 shows Job expressing his frustration with his friends, accusing them of spreading lies and being worthless in their attempts to help. He contrasts their falsehoods with his desire to speak directly to God, highlighting the ineffectiveness of their counsel.
Frequently Asked Questionsgenerated
Job is criticizing his friends for their ineffective and deceptive advice, suggesting they are as useless as physicians who cannot heal.
Job feels that their words are lies that do not provide any real help or comfort in his suffering.
Job desires direct communication with God to express his case and seek understanding, contrasting this with the falsehoods of his friends.
The term 'smear' implies that his friends are spreading lies like a substance that covers over the truth, suggesting deceitful actions.
Reflection Questionsgenerated
- In what ways do I sometimes receive or give advice that may not be helpful?
- How can I discern between truthful counsel and deceptive words in my life?
- What does it mean to seek direct communication with God in my struggles?
- How can I ensure that my words to others are healing rather than harmful?
The early church on this verse — how the Fathers read it
Early commentators have reflected on Job's words, noting the implications of his accusations against his friends and their counsel.
A worthless physician is literally one who applies curing strategies that are not useful for the suffering. This happens in two ways: either it is due to lack of experience in the physician or to his wickedness.Early Church Fathers on Job 13 →
Indeed, when senseless words are spoken, it is better to remain in silence, and in being silent, one will show greater wisdom than in speaking.Early Church Fathers on Job 13 →
First shewing that ye are builders of lies, and votaries of wrong doctrines. By which same words it is clearly shewn that his friends as in the likeness of heretics oppose the decisions of the holy man's judgment.Early Church Fathers on Job 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 13:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut ye [are] forgers of lies,.... This is a hard and very harsh saying; Job was now in a passion, provoked by his friends, and retorts upon them what they had charged him with, Job 11:3; so often in
Read John Gill on Job 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut ye are forgers of lies, ye are all physicians of no value. Forgers of lies - literally, artful twisters of vain speeches (Umbreit).
Read Robert Jamieson on Job 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleForgers of lies, i.e. authors of false doctrine, to wit, that great afflictions are peculiar to hypocrites and wicked men. Physicians of no value; unfaithful and unskilful; prescribing bad remedies, and misapplying good ones.
Read Matthew Poole on Job 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 13:4 But ye [are] forgers of lies, ye [are] all physicians of no value.Ver. 4. But ye are forgers of lies] i.e. Ye create false maxims to judge me by; ye gather up without any order, and to no purpose, whatsoever cometh in your way to strengthen and maintain your false accusation against me. You are not only cencinnatores, forgers, but compactors, botchers, such as, by sewing one lie to another, do patch up a false and frivolous discourse, Mendacia mendaciis assuitis. So David, Psalms 119:69, The proud have forged (or pieced together, made it up as of many shreds) a lie against me. David saith of hypocrites, that their tongue frameth deceit, Psalms 50:19; and of Doeg, that his tongue…
Read John Trapp on Job 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Ye are forgers of lies.—He now retorts upon his friends in terms not more deferential than their own, and calls them scrapers together, or patchers up, of falsehood, and physicians who are powerless to heal, or even to understand the case. He feels that they have failed miserably and utterly to understand him.
Read Charles John Ellicott on Job 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Ye are forgers of lies] Ye frame deceitful arguments: ye reason sophistically, and pervert truth and justice, in order to support your cause. Physicians of no value.] Ye are as feeble in your reasonings as ye are inefficient in your skill. Ye can neither heal the wound of my mind, nor the disease of my body. In ancient times every wise man professed skill in the healing art, and probably Job's friends had tried their skill on his body as well as on his mind. He therefore had, in his argument against their teaching, a double advantage: Your skill in divinity and physic is equal: in the former ye are forgers of lies; in the latter, ye are good-for-nothing physicians. I can see no…
Read AdamClarke on Job 13 →CambridgeThe Cambridge Bible for Schools and Colleges4. but ye are forgers of lies] The but in Job 13:3 had for its background the knowledge of the Divine wisdom (Job 13:1-2); Job knows this well, but for all his knowledge of it he desires to plead his cause before God, he will speak unto the Almighty. This desire and purpose, however, are crossed by the thought of the use which his friends make of the Divine wisdom against him, and he is diverted from his great object to administer a rebuke to them—but ye are forgers of lies. Job 13:4-12 are therefore a digression, the main object being resumed in Job 13:13; the digression, however, is profoundly interesting. In clause one Job tells his friends that their assumptions of his guilt and the…
Read Cambridge on Job 13 →Albert Barnes1798–1870Barnes' Notes on the BibleBut ye are forgers of lies - The word lies here seems to be used in a large sense, to denote sophisms, false accusations, errors.
Read Albert Barnes on Job 13 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You, however, smear with lies; you are all worthless physicians.
But you are forgers of lies. You are all physicians of no value.
You, however, smear with lies; you are all worthless physicians.
But you, however, are inventors of lies; all of you are worthless physicians!
Tyndale line
But ye are forgers of lies, ye are all physicians of no value.
But ye are forgers of lies; Ye are all physicians of no value.
But ye are forgers of lies, ye are all physicians of no value.
But ye are forgers of lies, ye are all physicians of no value.
For in deede ye forge lyes, and all you are physitions of no value.
Strictly literal
For ye indeed are forgers of lies, ye are all physicians of no value.
And yet, ye [are] forgers of falsehood, Physicians of nought — all of you,
And yet, you [are] forgers of falsehood, || Physicians of nothing—all of you,
But ye are inventors of falsehood, physicians of no value are all of you.
But you whitewash the truth with lies; you are all physicians of no value.
From the Latin
Having first shewn that you are forgers of lies, and maintainers of perverse opinions.
Simplified
As for you, you cover things up by telling lies! You are all like doctors who can't heal anyone!
But you put a false face on things; all your attempts to put things right are of no value.
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 of Job 13:4 reads, "וְֽאוּלָ֗ם אַתֶּ֥ם טֹֽפְלֵי־ שָׁ֑קֶר רֹפְאֵ֖י אֱלִ֣ל כֻּלְּכֶֽם׃" which translates to, "You, however, smear with lies; you are all worthless physicians." The Septuagint shows a strong agreement with the Masoretic Text, matching six out of seven words, although it presents them in a different order and structure. The Dead Sea Scrolls (4Q100) include two words directly from the manuscript, with the rest supplied by an editor, indicating a partial agreement with the Masoretic Text. Overall, the core message of the verse remains consistent across these witnesses, highlighting the theme of falsehood and ineffectiveness attributed to the speakers in Job.
וְֽאוּלָ֗ם אַתֶּ֥ם טֹֽפְלֵי־ שָׁ֑קֶר רֹפְאֵ֖י אֱלִ֣ל כֻּלְּכֶֽם׃
6 of the 7 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.
[ואולם] אתם טפלי [שקר] [רפאי] [אלל] [כל׳כם]
2 words on the leather — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 13:4
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.
אוּלָם (uwlam) is an adverb meaning 'but' or 'however,' functioning as a strong adversative in sentences. It is noted for its emphasis on contrast, appearing in contexts where a statement is countered or qualified. The entries consistently highlight its role in introducing opposing ideas.
אוּלָם adv. but, but indeed, a strong adversative
base
H199 אוּלָם but, but indeed, a strong adversative
199 'uwlam oo-lawm'
apparently a variation of 194; however or on the
contrary:--as for, but, howbeit, in very deed, surely, truly,
wherefore.
see HEBREW for 0194
אוּלָם (u.lam) — but.
1) but, but indeed (a strong adversative)
2) however, nevertheless
Conj | Adv — Conjunction · adverbHC/D
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
טָפַל (taphal) is a primitive root meaning to stick on or smear, often used in a figurative sense to imply false imputation. The entries indicate it can refer to actions like gluing or plastering over. There is no significant disagreement among the lexicons regarding its meanings.
[טָפַל] vb. smear or plaster (over), stick, glue
base
H2950 טָפַל
2950 taphal taw-fal'
a primitive root; properly, to stick on as a patch;
figuratively, to impute falsely:--forge(-r), sew up.
טָפַל (ta.phal) — to smear.
(Qal) to smear, plaster over, stick, glue
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
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;
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
אֱלִיל (eliyl) refers to something that is worthless or of no value, often used to describe idols or false gods. It is derived from a root meaning 'insufficiency' or 'vanity.' The term appears in contexts that emphasize its lack of worth, including references to worthless shepherds.
אֱלִיל n.m. insufficiency, worthlessness
the shepherd of worthlessness = the worthless shepherd
concr. worthless gods, idols
base
H457 אֱלִיל insufficiency, worthlessness
457 'eliyl el-eel'
apparently from 408; good for nothing, by anal. vain or
vanity; specifically an idol:--idol, no value, thing of
nought.
see HEBREW for 0408
אֱלִיל (e.lil) — idol.
1) of nought, good for nothing, worthless
1a) of physicians, a shepherd, a divination
1b) of false gods
N-ms — Noun common · masculine singular absoluteHNcmsa
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/Sp2mp