Ezekiel 23:14 — Word Study
WLCוַתּ֖וֹסֶף אֶל־ תַּזְנוּתֶ֑יהָ וַתֵּ֗רֶא אַנְשֵׁי֙ מְחֻקֶּ֣ה עַל־ הַקִּ֔יר צַלְמֵ֣י כַשְׂדִּ֔ים חֲקֻקִ֖ים בַּשָּׁשַֽׁר׃
BSABut [Oholibah] carriedyâçaph▸ her prostitution {even further}taznûwth [further increased, added to, fornication, spiritual unfaithfulness] She sawrâʼâh▸ [looked, gazed upon, perceived] portrayedchâqâh [painted, engraved, depicted] onʻal the wallqîyr [barrier, divider] imagestselem [likenesses, pictures] of the ChaldeansKasdîy [inhabitants of Chaldea, wise men] engravedchâqaq [carved, etched] in vermilionshâshar [with, using, bright red]
| Greek | English | Parsing |
|---|---|---|
| וַתּ֖וֹסֶף | and she added | Verb, Hiphil, sequential imperfect third person feminine singular |
| אֶל־ | to | Preposition |
| תַּזְנוּתֶ֑יהָ | prostitution her | Noun common masculine plural construct, suffix |
| וַתֵּ֗רֶא | and she saw | Verb, Qal, sequential imperfect third person feminine singular |
| אַנְשֵׁי֙ | men of | Noun common, masculine plural construct |
| מְחֻקֶּ֣ה | a carved [thing] | Verb, Pual, participle (passive) masculine singular |
| עַל־ | on | Preposition |
| הַקִּ֔יר | the wall | Particle, noun common masculine singular absolute |
| צַלְמֵ֣י | [the] images of | Noun common, masculine plural construct |
| כַשְׂדִּ֔ים | [the] Chaldeans | Noun proper |
| חֲקֻקִ֖ים | inscribed | Verb, Qal, participle (passive) masculine plural |
| בַּשָּׁשַֽׁר׃ | with vermilion | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Oholibah carried her prostitution even further. She saw the men portrayed on the wall, images of the Chaldeans, engraved in vermilion, |
| KJV | And that she increased her whoredoms: for when she saw men pourtrayed upon the wall, the images of the Chaldeans pourtrayed with vermilion, |
| ASV | And she increased her whoredoms; for she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, |
| YLT | And she doth add unto her whoredoms, And she seeth graved men on the wall, Pictures of Chaldeans, graved with red lead, |
| WEB | “She increased her prostitution; for she saw men portrayed on the wall, the images of the Chaldeans portrayed with red, |
| BBE | And her loose behaviour became worse; for she saw men pictured on a wall, pictures of the Chaldaeans painted in bright red, |
Where they part company is תַּזְנוּת — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases that elaborate on Oholibah's actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָסַף
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 23:14
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 Prophecy Against Jerusalemgenerated
Ezekiel 23:14 describes Oholibah's further unfaithfulness as she sees the images of the Chaldeans. This verse illustrates her spiritual infidelity through the metaphor of prostitution, emphasizing the depth of her betrayal. The context reveals a broader narrative about the consequences of idolatry and the allure of foreign influences, as seen in Ezekiel 23:15 and Ezekiel 8:10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 8:10 | So I went in and looked, and engraved all around the wall was every kind of crawling creature and detestable beast, along with all the idols of the house of Israel. |
| 2 | Isaiah 46:1 | Bel crouches; Nebo cowers. Their idols weigh down beasts and cattle. The images you carry are burdensome, a load to the weary animal. |
| 3 | Jeremiah 50:2 | “Announce and declare to the nations; lift up a banner and proclaim it; hold nothing back when you say, ‘Babylon is captured; Bel is put to shame; Marduk is shattered, her images are disgraced, her idols are broken in pieces.’ |
| 4 | Jeremiah 22:14 | who says, ‘I will build myself a great palace, with spacious upper rooms.’ So he cuts windows in it, panels it with cedar, and paints it with vermilion. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — תַּזְנוּת, taznuṯgenerated
The noun תַּזְנוּת (taznuṯ) refers to prostitution or fornication, often used to describe both literal and figurative unfaithfulness. It is derived from the root meaning to commit sexual immorality, and it carries a strong negative connotation in biblical texts.
In this verse, it highlights Oholibah's spiritual unfaithfulness, illustrating her actions as a betrayal of her covenant relationship with God. The use of this term underscores the severity of her transgressions and the consequences that follow.
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 וַתּ֖וֹסֶף, and she added, which governs the entire sentence. The structure includes a series of phrases that elaborate on her actions: a prepositional phrase indicating the direction of her actions, a noun phrase describing her unfaithfulness, and another clause that details what she saw.
The Hebrew word order places emphasis on Oholibah's actions first, followed by the details of what she observed. This structure highlights the progression of her unfaithfulness as she encounters the images on the wall.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew וַתּ֖וֹסֶף is rendered as προσέθετο (prosetheto), which means 'she added' or 'she further increased'. This choice maintains the sense of escalation in her actions.
The translation choice indicates a direct correspondence in meaning, emphasizing the continuation of her unfaithfulness through the imagery presented.
In plain words — the whole versegenerated
Ezekiel 23:14 shows Oholibah increasing her unfaithfulness by observing the images of the Chaldeans on the wall. This verse uses the metaphor of prostitution to illustrate her spiritual betrayal, highlighting the dangers of idolatry and foreign influences.
Frequently Asked Questionsgenerated
Oholibah's actions symbolize the spiritual unfaithfulness of Israel, particularly in their idolatry and turning away from God.
The Chaldeans represent foreign influences that entice Oholibah away from her covenant with God, illustrating the dangers of idolatry.
Prostitution in this context symbolizes the betrayal of a covenant relationship, where Oholibah seeks fulfillment outside of her commitment to God.
The wall serves as a barrier that Oholibah gazes upon, representing the separation between her and the true worship of God, as well as the allure of idolatry.
Reflection Questionsgenerated
- In what ways do I see influences around me that could lead to spiritual unfaithfulness?
- How can I guard against the allure of idolatry in my own life?
- What steps can I take to strengthen my commitment to God and avoid distractions?
- How does understanding the metaphor of prostitution help me grasp the seriousness of spiritual unfaithfulness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 23:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd that she increased her whoredoms,.... Added to the number of her idols, increased her idols, and even was guilty of more than her sister: for when she saw men portrayed on the wall; of the
Read John Gill on Ezekiel 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd that she increased her whoredoms: for when she saw men pourtrayed upon the wall, the images of the Chaldeans pourtrayed with vermilion, She saw men pourtrayed upon the wall, the images of the
Read Robert Jamieson on Ezekiel 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIncreased her whoredoms; added to the number of her idolatries. When she saw men portrayed upon the wall: wherever it was the Jews saw, there it was they doted on their persons and habits: it is probable enough they might see them in the idol temples, or in the house of the king of Judah, or of the great men, who promoted the friendships and leagues with these nations. The images; the counterfeits of strangers, and such as were far off, as the Chaldeans were. With vermilion; which, as it is a very glossy and shining colour, so, duly mixed with ceruse, doth lively express the colour of man’ s flesh.
Read Matthew Poole on Ezekiel 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 23:14 And [that] she increased her whoredoms: for when she saw men pourtrayed upon the wall, the images of the Chaldeans pourtrayed with vermilion,Ver. 14. For when she saw men portrayed upon the wall.] So unbridled was her lust that she fell to doting upon those quos tantum per umbram et imaginem aspexerat, whose pictures only she had beheld. In some Popish churches there are to be seen wanton pictures, such as do rather kindle lust than quicken devotion. An eyewitness hath told us in print that in some places they will assemble various of the fairest courtezans, when they would draw a picture of the Virgin Mary, to draw the most modest beauty of a virgin out of the flagrancy of…
Read John Trapp on Ezekiel 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Men portrayed upon the wall.—Such portraitures, with evidence that they were once executed in brilliant colours, are characteristic both of Egypt and Assyria, where stone for sculpture abounded. From the close connection in race and customs between the Assyrians and Babylonians, it cannot be doubted that the same portraitures were also common upon the more perishable brick of the latter, of whom the prophet is now speaking. The monuments fully concur in representing the warriors of Assyria and Babylonia as delighting in extreme gorgeousness of apparel, but it is difficult to render into English with accuracy each particular of their dress. The exiles, whom Ezekiel immediately…
Read Charles John Ellicott on Ezekiel 23 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Men pourtrayed upon the wall] See on Ezekiel 8:10.
Read AdamClarke on Ezekiel 23 →
CambridgeThe Cambridge Bible for Schools and Colleges14. and that she increased] Rather: And she added to her whoredoms, with full stop at Ezekiel 23:13. It was certainly the custom in Babylonia to draw figures of men and the like upon the walls; it is not probable, however, that such figures of Chaldean warriors had actually been seen in Jerusalem. The prophet combines the Babylonian custom with the reports of Chaldean military splendour current in Judah. Even when Babylon was still a vassal state of Assyria Hezekiah entered into intrigues with it, Isaiah 39. In later times it was the rivalry between Babylon and Egypt that drew Judah into the whirl of imperial politics, and left her from the time of the battle of Carchemish and the defeat of…
Read Cambridge on Ezekiel 23 →
Albert Barnes1798–1870Barnes' Notes on the BibleAfter Israel’s captivity Judah intrigued first with Assyria, then with Babylon, courting their monarchs, imitating their customs, and learning their idolatries.
Read Albert Barnes on Ezekiel 23 →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
But Oholibah carried her prostitution even further. She saw the men portrayed on the wall, images of the Chaldeans, engraved in vermilion,
“She increased her prostitution; for she saw men portrayed on the wall, the images of the Chaldeans portrayed with red,
But Oholibah carried her prostitution even further. She saw the men portrayed on the wall, images of the Chaldeans, engraved in vermilion,
But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red,
Tyndale line
And that she increased her whoredoms: for when she saw men pourtrayed upon the wall, the images of the Chaldeans pourtrayed with vermilion,
And she increased her whoredoms; for she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion,
And she increased her whoredoms; for she saw men pourtrayed upon the wall, the images of the Chaldeans pourtrayed with vermilion,
And that she increased her prostitutions: for when she saw men pourtrayed upon the wall, the images of the Chaldeans pourtrayed with vermilion.
And that she encreased her fornications: for when she sawe men painted vpon the wall, the images of the Caldeans painted with vermelon,
Strictly literal
And she increased her fornications; for she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion,
And she doth add unto her whoredoms, And she seeth graved men on the wall, Pictures of Chaldeans, graved with red lead,
And she adds to her whoredoms, || And she sees men carved on the wall, || Pictures of Chaldeans, carved with vermillion,
But she added still more to her acts of lewdness; for when she saw men engraved upon the wall, the images of the Chaldeans portrayed with color,
Then she increased her prostitution even more. She saw men carved on walls, figures of Chaldeans painted in red,
From the Latin
And she increased her fornications: and when she had seen men painted on the wall, the images of the Chaldeans set forth in colours,
Simplified
However, Oholibah's prostitution was even worse. She saw pictures of Babylonian soldiers wearing bright red uniforms painted on the wall.
And her loose behaviour became worse; for she saw men pictured on a wall, pictures of the Chaldaeans painted in bright red,
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 Ezekiel 23:14 reads: "וַתּ֖וֹסֶף אֶל־ תַּזְנוּתֶ֑יהָ וַתֵּ֗רֶא אַנְשֵׁי֙ מְחֻקֶּ֣ה עַל־ הַקִּ֔יר צַלְמֵ֣י כַשְׂדִּ֔ים חֲקֻקִ֖ים בַּשָּׁשַֽׁר׃" The Septuagint agrees with the Masoretic Text in terms of the overall meaning and structure, matching 12 of the 12 words, although the word order and articles differ as it reflects its own syntax. The Dead Sea Scrolls (4Q73) contain fragments that match the Masoretic Text closely, with only one word being supplied by an editor, indicating a strong agreement with the Masoretic Text in this verse.
וַתּ֖וֹסֶף אֶל־ תַּזְנוּתֶ֑יהָ וַתֵּ֗רֶא אַנְשֵׁי֙ מְחֻקֶּ֣ה עַל־ הַקִּ֔יר צַלְמֵ֣י כַשְׂדִּ֔ים חֲקֻקִ֖ים בַּשָּׁשַֽׁר׃
12 of the 12 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.
[ותוסף] [אל] [תזנותי׳ה] [ותרא] [אנשי] [מחקה] [על] [הקיר] צלמי [כשדיים] [חקקים] [בששר]
1 word on the leather — 11 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 Ezekiel 23:14
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.
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Conj | V-Hiphil-ConsecImperf-3fs — Verb · Hiphil · sequential imperfect third person feminine singularHc/Vhw3fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
תַּזְנוּת (taznuwth) refers to fornication or harlotry, and is derived from the root meaning to commit sexual immorality. It can also figuratively denote idolatry. The term appears in contexts related to both sexual and spiritual unfaithfulness.
[תַּזְנוּת] n.f.abstr. fornication
base
H8457 תַּזְנוּת
8457 taznuwth taz-nooth'
or taznuth {taz-nooth'}; from 2181; harlotry, i.e.
(figuratively) idolatry:--fornication, whoredom.
see HEBREW for 02181
תַּזְנוּת (taz.nut) — fornication.
fornication, harlotry
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
חָקָה (chaqah) is a Hebrew verb meaning to carve or engrave. It encompasses actions like cutting into a surface or delineating boundaries. The entries highlight its use in contexts such as creating carved figures or marking limits, with specific forms noted in the Pual and Hithpael stems.
חָקָה vb. only Pu. cut in, carve
Pu. carved figure on wall = subst. carved work
Hithp. thou gavest thee a graving (= markest a line) for (i.e. about) the soles of my feet, fixed limits for them
base
H2707 חָקָה
2707 chaqah khaw-kaw'
a primitive root; to carve; by implication, to delineate;
also to entrench:--carved work, portrayed, set a print.
חָקָה (cha.qah) — to engrave.
1) to cut, carve, cut in
1a) (Pual) carved (participle)
1b) (Hithpael) to engrave, cut a limit
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine singularHVPsmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
קִיר (qir) means 'wall' and can refer to the walls of a house, chamber, or altar sides. It is derived from a root that is not clearly defined. The word appears in contexts such as Isaiah 22:5, where it is used to describe a wall.
קִיר 74 n.m. wall (√ unknown)
base
H7023 קִיר wall (√ unknown)
7023 qiyr keer
or qir (Isa. 22:5) {keer}; or (feminine) qiyrah {kee-raw'};
from 6979; a wall (as built in a trench):--+ mason, side,
town, X very, wall.
see HEBREW for 06979
קִיר (qir) — wall.
1) wall, side
1a) wall (of house or chamber)
1b) the sides (of the altar)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
צֶ֫לֶם (tselem) means 'image' or 'likeness,' and can refer to both physical representations and figurative concepts like illusion or semblance. It is derived from a root meaning to shade, suggesting a resemblance or representation. The term appears in contexts ranging from idols to mere appearances, with some entries noting its use in reference to images of tumors or heathen gods.
צֶ֫לֶם n.m. image
images
image, likeness, of resemblance
fig. = mere, empty, image, semblance
base
H6754 צֶ֫לֶם image . images
. image, likeness, of resemblance
. fig. = mere, empty, image, semblance
6754 tselem tseh'-lem
from an unused root meaning to shade; a phantom, i.e.
(figuratively) illusion, resemblance; hence, a representative
figure, especially an idol:--image, vain shew.
צֶ֫לֶם (tse.lem) — image.
1) image
1a) images (of tumours, mice, heathen gods)
1b) image, likeness (of resemblance)
1c) mere, empty, image, semblance (fig.)
Aramaic equivalent: tse.lem (צְלֵם "image" H6755)
N-mp — Noun common · masculine plural constructHNcmpc
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…
כַּשְׁדִּים (Kasdim) refers to the Chaldeans or Chaldea, a region in lower Mesopotamia. The term can denote the inhabitants of this area, as well as those considered wise, such as astrologers. It is derived from כֶּסֶד (Kesed), indicating descent. The word appears in various contexts, emphasizing both the geographical and cultural significance of the Chaldeans.
כַּשְׂדִּים n.pr.gent. et terr. Kasdim = Chaldeans, Chaldea
base
H3778 כַּשְׂדִּים Kasdim = Chaldeans, Chaldea
3778 Kasdiy kas-dee'
(occasionally with enclitic) Kasdiymah {kas-dee'- maw};
towards the Kasdites:--into Chaldea), patronymically from 3777
(only in the plural); a Kasdite, or descendant of Kesed; by
implication, a Chaldaean (as if so descended); also an
astrologer (as if proverbial of that people:--Chaldeans,
Chaldees, inhabitants of Chaldea.
כַּשְׂדִּים (kas.di) — Chaldea.
§ Chaldea or Chaldeans = "clod-breakers"
1) a territory in lower Mesopotamia bordering on the Persian Gulf
2) the inhabitants of Chaldea, living on the lower Euphrates and Tigris
3) those persons considered the wisest in the land (by extension)
Ngmpa — Noun properHNpl
This name is taken, 1. For the people of Chaldea, and the subjects of that empire generally; 2. For philosophers, naturalists, or soothsayers, whose principal employment was the study of mathematics and astrology, by which they pretended to foretell the destiny of men born under certain constellations.
The Chaldeans were originally a warlike people, who at first inhabited the Carduchian or Koordish mountains north of Assyria and Mesopotamia, Jer 50:17. As the Assyrian monarchs extended their conquests towards the north and west, the Chaldeans also came under their dominion; and this rough and energetic people appear to have assumed, under the sway of their conquerors, a new character, and to have been transformed from a rude horde into a civilized people. A very vivid and graphic description of the Chaldean warriors is given by the…
חָקַק (chaqaq) is a Hebrew verb meaning to cut in, engrave, or inscribe. It encompasses the actions of marking out or tracing, particularly in the context of laws or decrees. The word can also imply a sense of authority, as in a lawgiver or commander. Notably, it is linked to the act of enacting laws, suggesting a foundational role in governance.
[חָקַק] vb. cut in, inscribe, decree
Qal
cut in
cut in or on, upon, engrave, inscribe
trace, mark out
of a law, engrave, inscribe
Po‛el inscribe (as a law), enact (poet.)
prescriber of laws, hence (as sovereign authority in a warlike clan) commander
commander’s staff
Pu. that which is decreed
Hoph. inscribed
base
H2710 [חָקַק] cut in, inscribe, decree .. cut in
. cut in or on, upon, engrave, inscribe
. trace, mark out
. of a law, engrave, inscribe
.inscribe (as a law), enact (poet.) . prescriber of laws, hence (as sovereign authority in a warlike clan) commander
. commander’s staff
. that which is decreed
. inscribed
2710 chaqaq khaw-kak'
a primitive root; properly, to hack, i.e. engrave (Judges
5:14, to be a scribe simply); by implication, to enact (laws
being cut in stone or metal tablets in primitive times) or
(gen.) prescribe:--appoint, decree, governor, grave, lawgiver,
note, pourtray, print, set.
חָקַק (cha.qaq) — to decree.
1) to cut out, decree, inscribe, set, engrave, portray, govern
1a) (Qal)
1a1) to cut in
1a2) to cut in or on, cut upon, engrave, inscribe
1a3) to trace, mark out
1a4) to engrave, inscribe (of a law)
1b) (Poel)
1b1) to inscribe, enact, decree
1b2) one who decrees, lawgiver (participle)
1c) (Pual) something decreed, the law (participle)
1d) (Hophal) to be inscribed
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine pluralHVqsmpa
שָׁשֵׁר (shashar) refers to a red color, specifically vermilion, which was historically derived from the kermes insect. The word is linked to the concept of red ochre, noted for its striking hue. It appears in the context of Ezekiel 23:14, where its vividness is emphasized.
[שָׁשֵׁר] n.[m.] red colour, vermilion; Ez 23:14.
ref
H8350 [שָׁשֵׁר] red colour, vermilion
8350 shashar shaw-shar'
perhaps from the base of 8324 in the sense of that of 8320;
red ochre (from its piercing color):--vermillion.
see HEBREW for 08324
see HEBREW for 08320
שָׁשֵׁר (sha.shar) — vermilion.
1) red colour, vermilion
1a) formerly gained from 'kermes' insect
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
