Ezekiel 15:4 — Word Study
WLCהִנֵּ֥ה לָאֵ֖שׁ נִתַּ֣ן לְאָכְלָ֑ה אֵת֩ שְׁנֵ֨י קְצוֹתָ֜יו אָכְלָ֤ה הָאֵשׁ֙ וְתוֹכ֣וֹ נָחָ֔ר הֲיִצְלַ֖ח לִמְלָאכָֽה׃
BSANohinnêh it is castnâthan■ into the fireʼêsh [to be consumed] for fuelʼoklâh The fireʼêsh devoursʼâkal■ [eats, consumes] bothshᵉnayim endsqâtsâh and the middletâvek [center, midst] is charredchârar■ [scorched, burned] Can it be usefultsâlach▸ [profitable, meet] for anythingmᵉlâʼkâh [any work, employment]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֥ה | there! | Particle |
| לָאֵ֖שׁ | to the fire | Preposition, noun common both singular absolute |
| נִתַּ֣ן | it is given | Verb, Niphal, perfect third person masculine singular |
| לְאָכְלָ֑ה | for fuel | Preposition, noun common feminine singular absolute |
| אֵת֩ | the object marker | Particle |
| שְׁנֵ֨י | [the] two | Adj |
| קְצוֹתָ֜יו | ends its | Noun common feminine plural construct, suffix |
| אָכְלָ֤ה | it consumes | Verb, Qal, perfect third person feminine singular |
| הָאֵשׁ֙ | the fire | Particle, noun common both singular absolute |
| וְתוֹכ֣וֹ | and [the] middle of it | Conjunction, noun common masculine singular construct, suffix |
| נָחָ֔ר | it is charred | Verb, Niphal, perfect third person masculine singular |
| הֲיִצְלַ֖ח | ¿ is it successful | Particle, verb qal imperfect third person masculine singular |
| לִמְלָאכָֽה׃ | for a product | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No, it is cast into the fire for fuel. The fire devours both ends, and the middle is charred. Can it be useful for anything? |
| KJV | Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work? |
| ASV | Behold, it is cast into the fire for fuel; the fire hath devoured both the ends of it, and the midst of it is burned: is it profitable for any work? |
| YLT | Lo, to the fire it hath been given for fuel, Its two ends hath the fire eaten, And its midst hath been scorched! Is it profitable for work? |
| WEB | Behold, it is cast into the fire for fuel; the fire has devoured both its ends, and the middle of it is burned. Is it profitable for any work? |
| BBE | See, it is put into the fire for burning: the fire has made a meal of its two ends and the middle part of it is burned; is it good for any work? |
Where they part company is נִתַּן — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate phrases, emphasizing the action of the fire and the resulting condition of the wood.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezekiel 15:4
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 — The Worthlessness of the Vine Woodgenerated
Ezekiel 15:4 presents a vivid metaphor about the vine wood, illustrating its inability to serve any useful purpose after being cast into the fire. This passage emphasizes the fate of the people of Jerusalem, who, like the wood, will face destruction due to their unfaithfulness. The surrounding verses further develop this theme, comparing the vine wood's worthlessness to the impending judgment on Jerusalem.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 80:16 | Your vine has been cut down and burned; they perish at the rebuke of Your countenance. |
| 2 | Isaiah 27:11 | When its limbs are dry, they are broken off. Women come and use them for kindling; for this is a people without understanding. Therefore their Maker has no compassion on them, and their Creator shows them no favor. |
| 3 | John 15:6 | If anyone does not remain in Me, he is like a branch that is thrown away and withers. Such branches are gathered up, thrown into the fire, and burned. |
| 4 | Hebrews 6:8 | But land that produces thorns and thistles is worthless, and its curse is imminent. In the end it will be burned. |
| 5 | Isaiah 1:31 | The strong man will become tinder and his work will be a spark; both will burn together, with no one to quench the flames. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נִתַּן, ni.Tangenerated
The verb נִתַּן (ni.Tan) means 'it is given' and is in the Niphal stem, indicating a passive action. This word is commonly used to express giving or assigning something, appearing frequently throughout the Old Testament in various contexts, including divine actions.
In this verse, the passive form emphasizes that the wood has been given over to destruction, highlighting its lack of value. The use of this verb underscores the inevitability of the vine wood's fate, reinforcing the metaphor of judgment.
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 verse contains multiple clauses, with the finite verb נִתַּן (it is given) governing the main action. The structure is complex, with prepositional phrases detailing the conditions of the wood and additional clauses describing the actions of the fire.
The main focus is on the wood's fate, with subordinate clauses elaborating on how the fire consumes it, emphasizing its complete destruction and lack of utility.
Septuagint Backgroundgenerated
The Septuagint translates נִתַּן as δέδοται, which also means 'it is given'. This choice reflects a direct correspondence to the Hebrew, maintaining the sense of something being handed over, in this case, to destruction.
The LXX's rendering aligns with the Hebrew's emphasis on the wood's worthlessness, reinforcing the metaphorical meaning of the text.
In plain words — the whole versegenerated
Ezekiel 15:4 explains that worthless wood from a vine is thrown into the fire, where it is consumed completely. The fire eats away at both ends and chars the middle, leaving the wood entirely useless. The verse poses a rhetorical question about the wood's potential for usefulness, emphasizing its complete lack of value.
Frequently Asked Questionsgenerated
The fire represents destruction and judgment, illustrating the fate of the people of Jerusalem who have become worthless.
The comparison highlights the unfaithfulness of the people, suggesting that just as the wood has no value, so too have the people lost their worth due to disobedience.
The rhetorical question emphasizes the total uselessness of the wood, driving home the point about the consequences of unfaithfulness to God.
This verse fits into a larger passage where God uses the metaphor of the vine to illustrate the fate of Jerusalem, reinforcing the message of judgment and the need for repentance.
Reflection Questionsgenerated
- In what ways do I see parallels between my life and the metaphor of the vine wood?
- How can I ensure that I am being useful in my actions and not like the worthless wood?
- What steps can I take to remain faithful and valuable in my relationship with God?
- How does understanding this metaphor deepen my comprehension of God's judgment?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 15:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, it is cast into the fire for fuel, That is; a vine tree when cut down, or a branch when cut off, it is good for nothing else; and that is the use it is generally put to; see John 15:6; and
Read John Gill on Ezekiel 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work?
Read Robert Jamieson on Ezekiel 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen for its barrenness it is cut down, it is fit only to be burnt. Nor is it a choice fuel neither, a little branch of a tree of the forest is better, and affords more fuel.
Read Matthew Poole on Ezekiel 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 15:4 Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for [any] work?Ver. 4. Behold, it is cast into the fire for fuel.] But then it must be taken before it be overly dry; and so Cornelius A Lapide testifieth that they burn little else in Italy but fagots made of vine branches. See John 15:6. The midst of it is burned.] Ustulatum; scorched and seared, so that it is altogether unuseful, and is therefore cast again into the fire, out of which, for some other purpose, it had been pulled. Woe to apostates; the hottest fire in hell abideth them.
Read John Trapp on Ezekiel 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXV. This short chapter contains a single simile and its application, designed to show that Israel, having failed to fulfil the purpose for which they had been chosen, were worthless, and could have no other end than destruction. (2) What is the vine tree?—The comparison of Israel to a vine or to a vineyard is common in Scripture (Psalms 80:8-13; Isaiah 5:1-7; Jeremiah 2:21; Hosea 10:1; Matthew 21:33-41, &c.) and is very apt; for the vine, bringing forth its appointed fruit, was among the most precious of the earth’s productions, but failing this, was utterly worthless for anything but fuel. The fact that Israel did not yield the fruit required is not especially mentioned, being taken for…
Read Charles John Ellicott on Ezekiel 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The fire devoureth both the ends of it, and the midst of it is burned.] Judea is like a vine branch thrown into the fire, which seizes on both the ends, and scorches the middle: so both the extremities of the land is wasted; and the middle, Jerusalem, is now threatened with a siege, and by and by will be totally destroyed.
Read AdamClarke on Ezekiel 15 →CambridgeThe Cambridge Bible for Schools and Colleges4. A hypothetical sentence: Behold, when it hath been cast into the fire for fuel, when the fire hath devoured both the ends of it, and the midst of it is charred, will it be meet for any work? This part of the similitude is borrowed from the actual instance of Israel. As it is Jerusalem, including Judah, that is compared to the vine, the burning of the ends and scorching of the middle probably refers to the calamities sustained by that kingdom, such as the captivity under Jehoiachin and other severe reverses.
Read Cambridge on Ezekiel 15 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, it is cast into the fire - The wood is in itself useless for any purpose; but what if it have been cast into the fire, and half burned, what of it then?
Read Albert Barnes on Ezekiel 15 →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
No, it is cast into the fire for fuel. The fire devours both ends, and the middle is charred. Can it be useful for anything?
Behold, it is cast into the fire for fuel; the fire has devoured both its ends, and the middle of it is burned. Is it profitable for any work?
No, it is cast into the fire for fuel. The fire devours both ends, and the middle is charred. Can it be useful for anything?
No! It is thrown in the fire for fuel; when the fire has burned up both ends of it and it is charred in the middle, will it be useful for anything?
Tyndale line
Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work?
Behold, it is cast into the fire for fuel; the fire hath devoured both the ends of it, and the midst of it is burned: is it profitable for any work?
Behold, it is cast into the fire for fuel: the fire hath devoured both the ends of it, and the midst of it is burned; is it profitable for any work?
Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it suitable for any work?
Behold, it is cast in the fire to be consumed: the fire consumeth both the endes of it, and the middes of it is burnt. Is it meete for any worke?
Strictly literal
Behold, it is given to the fire for fuel: the fire consumeth both the ends of it, and the midst of it is burned; is it fit for [any] work?
Lo, to the fire it hath been given for fuel, Its two ends hath the fire eaten, And its midst hath been scorched! Is it profitable for work?
Behold, it has been given to the fire for fuel, || The fire has eaten its two ends, || And its midst has been scorched! Is it profitable for work?
Behold, if it be given up to the fire to be consumed,—[and] the fire have consumed both its ends, and the middle of it be scorched; will it be fit for any work?
See! If it is thrown into a fire as fuel, and if the fire has burned both of its ends and also the middle, is it good for anything?
From the Latin
Behold it is cast into the fire for fuel: the fire hath consumed both ends thereof, and the midst thereof is reduced to ashes: shall it be useful for any work?
Simplified
No, you just throw it on the fire to keep the fire burning. Even then the fire burns both ends, but only chars the middle part. Can you use it for anything?
See, it is put into the fire for burning: the fire has made a meal of its two ends and the middle part of it is burned; is it good for any work?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 9 of the 13 words matched. The differences mainly lie in the arrangement and grammatical structure, not in the fundamental meaning.
הִנֵּ֥ה לָאֵ֖שׁ נִתַּ֣ן לְאָכְלָ֑ה אֵת֩ שְׁנֵ֨י קְצוֹתָ֜יו אָכְלָ֤ה הָאֵשׁ֙ וְתוֹכ֣וֹ נָחָ֔ר הֲיִצְלַ֖ח לִמְלָאכָֽה׃
9 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 15:4
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
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 absoluteHRd/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…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
אָכְלָה (okhlah) refers to food or eating, with a focus on consumption. It can denote devouring by wild beasts or figuratively represent ravaged people, as well as consuming in fire. The term is feminine and is derived from a related word, אֹכֶל (okhel), which also pertains to food.
אָכְלָה 17 n.f. food, eating
esp. in phr.
devouring, by wild beasts, only fig. of ravaged people
consuming, in fire
base
H402 אָכְלָה food, eating . esp. in phr.
. devouring, by wild beasts, only fig. of ravaged people
. consuming, in fire
402 'oklah ok-law'
feminine of 401; food:--consume, devour, eat, food, meat.
see HEBREW for 0401
אׇכְלָה (okh.lah) — food.
1) food
1a) food, eating
1b) object of devouring, consuming
1b1) by wild beasts (figurative)
1b2) in fire
1b3) of judgment (figurative)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
fu'-el ('okhlah, or ma'akholeth, "food"): Is mentioned specifically only in the Old Testament, in Isa 9:5,19; Eze 15:4,6; 21:32. Its general, literal meaning in these connections is "food for fire," and might include any sort of combustible material. The common forms of fuel were wood of various sorts (even including thorns, Ps 58:9; 118:12; Ec 7:6), and dried stalks of flowers or grass (Mt 6:30), charred wood as charcoal (Le 16:12; Isa 44:19, and frequently), and dried dung (
Fuel
Almost every kind of combustible matter was used for fuel, such as the withered stalks of herbs (Matt. 6:30), thorns (Ps. 58:9; Eccl. 7:6), animal excrements (Ezek. 4:12-15; 15:4, 6; 21:32). Wood or charcoal is much used still in all the towns of Syria and Egypt. It is largely brought from the region of Hebron to Jerusalem. (See COAL.)
→ For temple, how provided Ne 10:34; 13:30,31
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbdc
too.
See NUMBER.
קָצָה (qatsah) refers to an end or extremity, indicating a termination point. It can denote a coast, corner, or edge, and is derived from the related word קָצָה (qatsah), which shares similar meanings. The entries collectively emphasize its use in describing boundaries or limits.
קָצָה n.f. et (pl.) m. end
base
H7098 קָצָה end
7098 qatsah kaw-tsaw'
feminine of 7097; a termination (used like 7097):--coast,
corner, (selv-)edge, lowest, (uttermost) participle
see HEBREW for 07097
see HEBREW for 07097
קָצָה (qa.tsah) — end.
1) end, extremity
1a) end
1b) from the whole of, from among (of what is included between extremities)
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
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)
Art | N-cs — Particle · noun common both singular absoluteHTd/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…
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
חָרַר (charar) is a Hebrew verb meaning to burn or be hot. It encompasses various forms, including being scorched or dried up, and can also imply inciting passion or anger. The word appears in different grammatical forms, such as Qal and Niphal, indicating both active and passive states of burning. Its usage reflects physical heat as well as emotional intensity.
[חָרַר] vb. be hot, scorched, burn
Qal
be hot, scorched
burn = be burned
burn, of bones of sick men in fever
Niph.
be scorched
burn; be parched
Pilp. to kindle strife
base
H2787 [חָרַר] be hot, scorched, burn
2787 charar khaw-rar'
a primitive root; to glow, i.e. literally (to melt, burn, dry
up) or figuratively (to show or incite passion:--be angry,
burn, dry, kindle.
חָרַר (cha.rar) — to scorch.
1) to burn, be hot, be scorched, be charred
1a) (Qal)
1a1) to be hot, be scorched
1a2) to burn, be burned
1b) (Niphal)
1b1) to be scorched, be burned
1b2) to burn
1b3) to be dry, be angry
1c) (Pilpel) to cause to burn
Aramaic equivalent: cha.rakh (חֲרַךְ "to singe" H2761)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
צָלַח (tsalach) is a Hebrew verb meaning to rush or advance, with a focus on prospering or succeeding. It can refer to both literal and figurative progress, and can be used transitively or intransitively. The entries highlight its use in various contexts, including causing prosperity. There is an Aramaic equivalent, צְלַח (tse.lach), which also means to prosper.
[צָלַח] vb. rush
base
[צָלֵחַ, צָלַח] vb. advance, prosper
Qal prosper
Hiph.
make prosperous, bring to successful issue
shew, experience, prosperity
base
H6743a צָלַח rush H6743b צָלֵחַ, צָלַח advance, prosper
6743 tsalach tsaw-lakh'
or tsaleach {tsaw-lay'-akh}; a primitive root; to push
forward, in various senses (literal or figurative, transitive
or intransitive):--break out, come (mightily), go over, be
good, be meet, be profitable, (cause to, effect, make to,
send) prosper(-ity, -ous, - ously).
צָלַח (tsa.lach) — to rush.
(Qal) to rush
צָלֵחַ (tsa.lech) — to prosper.
1) to advance, prosper, make progress, succeed, be profitable
1a) (Qal) to prosper
1b) (Hiphil)
1b1) to make prosperous, bring to successful issue, cause to prosper
1b2) to show or experience prosperity, prosper
Aramaic equivalent: tse.lach (צְלַח "to prosper" H6744)
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
מְלָאכָה (mla'kah) refers to work or occupation, encompassing various aspects such as business, craftsmanship, and service. It can denote both the act of working and the products resulting from labor. The term also extends to public and political business. There is a slight variation in emphasis among lexicons, with some highlighting its non-servile nature.
מְלָאכָה 167 n.f. occupation, work
occupation, business
property in which one is occupied
work as something done or made
workmanship
service, use
public business
base
H4399 מְלָאכָה occupation, work . occupation, business
. property in which one is occupied
. work as something done or made
. workmanship
. service, use
. public business
4399 mla'kah mel-aw-kaw'
from the same as 4397; properly, deputyship, i.e. ministry;
generally, employment (never servile) or work (abstractly or
concretely); also property (as the result of
labor):--business, + cattle, + industrious, occupation,
(+ -pied), + officer, thing (made), use, (manner of)
work((-man), -manship).
see HEBREW for 04397
מְלָאכָה (me.la.khah) — work.
1) occupation, work, business
1a) occupation, business
1b) property
1c) work (something done or made)
1d) workmanship
1e) service, use
1f) public business
1f1) political
1f2) religious
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa