Jeremiah 28:13 — Word Study
WLCהָלוֹךְ֩ וְאָמַרְתָּ֨ אֶל־ חֲנַנְיָ֜ה לֵאמֹ֗ר כֹּ֚ה אָמַ֣ר יְהוָ֔ה מוֹטֹ֥ת עֵ֖ץ שָׁבָ֑רְתָּ וְעָשִׂ֥יתָ תַחְתֵּיהֶ֖ן מֹט֥וֹת בַּרְזֶֽל׃
BSAGohâlak [to approach, draw near] and tellʼâmar HananiahChănanyâh [God has favored] that this is whatkôh the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saysʼâmar■ You have brokenshâbar■ [shattered, ruptured] a yokemôwṭâh [bar] of woodʻêts [tree, strong and firm object] but in its placetachath [underneath, below] you have fashionedʻâsâh [made, created] a yokemôwṭâh [bar] of ironbarzel [strong metal]
| Greek | English | Parsing |
|---|---|---|
| הָלוֹךְ֩ | go | Verb, Qal, infinitive absolute |
| וְאָמַרְתָּ֨ | and you will say | Verb, Qal, sequential perfect second person masculine singular |
| אֶל־ | to | Preposition |
| חֲנַנְיָ֜ה | Hananiah | Noun proper masculine |
| לֵאמֹ֗ר | saying | Preposition, verb qal infinitive construct common |
| כֹּ֚ה | thus | Adverb |
| אָמַ֣ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| מוֹטֹ֥ת | yoke-bars of | Noun common, feminine plural construct |
| עֵ֖ץ | wood | Noun common, masculine singular absolute |
| שָׁבָ֑רְתָּ | you have broken | Verb, Qal, perfect second person masculine singular |
| וְעָשִׂ֥יתָ | and you will make | Verb, Qal, sequential perfect second person masculine singular |
| תַחְתֵּיהֶ֖ן | in place of them | Noun common masculine plural construct, suffix |
| מֹט֥וֹת | yoke-bars of | Noun common, feminine plural construct |
| בַּרְזֶֽל׃ | iron | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Go and tell Hananiah that this is what the LORD says: ‘You have broken a yoke of wood, but in its place you have fashioned a yoke of iron.’ |
| KJV | Go and tell Hananiah, saying, Thus saith the LORD; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron. |
| ASV | Go, and tell Hananiah, saying, Thus saith Jehovah: Thou hast broken the bars of wood; but thou hast made in their stead bars of iron. |
| YLT | 'Go, and thou hast spoken unto Hananiah, saying, Thus said Jehovah, Yokes of wood thou hast broken, and I have made instead of them yokes of iron; |
| WEB | “Go, and tell Hananiah, saying, ‘Yahweh says, “You have broken the bars of wood, but you have made in their place bars of iron.” |
| BBE | Go and say to Hananiah, This is what the Lord has said: Yokes of wood have been broken by you, but in their place I will make yokes of iron. |
Where they part company is over the phrase מוֹטֹת עֵ֖ץ — see How Translations Differ.
The sentence is structured around a command with multiple phrases detailing the actions and implications.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbהָלַךְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 28:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Hananiahgenerated
Jeremiah 28:13 occurs in a context where the prophet Jeremiah is instructed to address Hananiah, who has falsely claimed that God will break the yoke of Babylonian oppression. This confrontation highlights the tension between true and false prophecy, as Hananiah's message contradicts God's warning through Jeremiah. The surrounding verses further illustrate the consequences of misleading the people of Israel regarding their fate under Babylonian rule.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 27:15 | For I have not sent them, declares the LORD, and yet they are prophesying falsely in My name; therefore I will banish you, and you will perish—you and the prophets who prophesy to you.” |
| 2 | Psalm 149:8 | to bind their kings with chains and their nobles with shackles of iron, |
| 3 | Lamentations 2:14 | The visions of your prophets were empty and deceptive; they did not expose your guilt to ward off your captivity. The burdens they envisioned for you were empty and misleading. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שָׁבָרְתָּ, sha.Va.re.tagenerated
The verb שָׁבַר (shabar) means to break or shatter. It conveys a sense of destruction, whether physical or metaphorical. In this verse, it indicates that Hananiah has broken a yoke, symbolizing a false sense of liberation from oppression.
The parsing as a perfect second person masculine singular indicates that the action is completed and directly addresses Hananiah, emphasizing his personal responsibility for misleading the people.
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 structure of the verse centers around the finite verb אָמַרְתָּ, you will say, which governs the command to Hananiah. This is followed by a direct address and the content of the LORD's message.
The use of prepositional phrases, such as אֶל־ (el, to) and תַחְתֵּיהֶן (tach.tei.Hen, in place of them), adds clarity to the direction and the implications of the actions being described.
Septuagint Backgroundgenerated
The Septuagint translates שָׁבָרְתָּ as συνέτριψας (suneitripas), which carries a similar meaning of breaking or shattering. This choice emphasizes the destructive nature of Hananiah's actions in contrast to the intended message of hope.
The Greek term used in the Septuagint suggests a more comprehensive sense of destruction, which may reflect the translators' understanding of the severity of Hananiah's false prophecy.
In plain words — the whole versegenerated
Jeremiah 28:13 is a command from the LORD to the prophet Jeremiah to confront Hananiah. God tells Jeremiah to inform Hananiah that while he claims to have broken a wooden yoke, he has instead created a heavier yoke of iron. This symbolizes the false hope Hananiah offers, contrasting with the reality of oppression that the people will face.
Frequently Asked Questionsgenerated
The yoke symbolizes oppression and burden, representing the control that Babylon has over the nations, contrasting the false freedom proclaimed by Hananiah.
The term 'yoke of iron' signifies a stronger, more oppressive burden, indicating that the situation will worsen rather than improve, contrary to Hananiah's claims.
This confrontation illustrates the dangers of false prophecy and the importance of discerning God's true message, as Hananiah misleads the people with his claims.
This passage is part of Jeremiah's broader message of warning and judgment, emphasizing the consequences of disobedience and the reality of God's sovereignty over nations.
Reflection Questionsgenerated
- What are some ways we can discern between true and false teachings in our lives?
- How do we respond to messages that contradict God's word?
- In what areas of our lives do we need to seek God's truth over popular opinion?
- How can we support those who are misled by false prophets today?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 28:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGo and tell Hananiah, saying, thus saith the Lord,.... Whose name he had abused; whose prophet he had ill treated; and whose prophecies he had contradicted, and the symbols of them had contumeliously
Read John Gill on Jeremiah 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGo and tell Hananiah, saying, Thus saith the LORD; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron.
Read Robert Jamieson on Jeremiah 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJeremiah seeing the impudence of Hananiah, and that his further discourse with him would do no good, but it may be have caused more danger to himself, prophesying what was more ungrateful to the people than what the false prophet prophesied, and possibly desirous further to know the will of God, withdrew himself. Soon after God sends him back to the people and to Hananiah with this message, That he by his false prophecy had done the people no good, but much hurt, further incensed God against them, and provoked him to make their judgment heavier, giving them iron yokes instead of those of wood.
Read Matthew Poole on Jeremiah 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 28:13 Go and tell Hananiah, saying, Thus saith the LORD; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron.Ver. 13. Thou hast broken the yokes of wood.] That were weaker and lighter; “ Nunc graviora feres. ” But thou shalt make for them yokes of iron.] Thou, Jeremiah shalt, for a type of a cruel, hard, and strong bondage. Bonfinius writeth of the Hungarians, that they are not to be handled gently, or kindly dealt with, sed virga ferrea in obsequio continendos esse, but kept in order with a rod of iron. Such were these refractory Jews; but they had enough of it ere God had done with them. Hungar. rer. decad. 4, lib. ix.
Read John Trapp on Jeremiah 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Yokes of iron.] Instead of Nebuchadnezzar's yoke being broken, this captivity shall be more severe than the preceding. All these nations shall have a yoke of iron on their neck. He shall subdue them, and take all their property, even the beasts of the field.
Read AdamClarke on Jeremiah 28 →CambridgeThe Cambridge Bible for Schools and Colleges13. thou shalt make] LXX (better) I will make. bars of iron] Hananiah’s act would only serve, by exciting the Jews to resistance, to render the servitude which they should undergo more harsh.
Read Cambridge on Jeremiah 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Yokes of wood — Representing the comparatively easy burden of dependency and tribute which the king of Babylon at first imposed.
Read Daniel Denison Whedon on Jeremiah 28 →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
“Go and tell Hananiah that this is what the LORD says: ‘You have broken a yoke of wood, but in its place you have fashioned a yoke of iron.’
“Go, and tell Hananiah, saying, ‘Yahweh says, “You have broken the bars of wood, but you have made in their place bars of iron.”
“Go and tell Hananiah that this is what the LORD says: ‘You have broken a yoke of wood, but in its place you have fashioned a yoke of iron.’
“Go and tell Hananiah that the Lord says, ‘You have indeed broken the wooden yoke. But you have only succeeded in replacing it with an iron one!
Tyndale line
Go and tell Hananiah, saying, Thus saith the LORD; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron.
Go, and tell Hananiah, saying, Thus saith Jehovah: Thou hast broken the bars of wood; but thou hast made in their stead bars of iron.
Go, and tell Hananiah, saying, Thus saith the LORD: Thou hast broken the bars of wood; but thou shalt make in their stead bars of iron.
Go and tell Hananiah, saying, Thus saith the LORD; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron.
Go, and tell Hananiah, saying, Thus sayth the Lord, Thou hast broken the yokes of wood, but thou shalt make for them yokes of yron.
Strictly literal
Go and tell Hananiah, saying, Thus saith Jehovah: Thou hast broken the yokes of wood, and thou hast made in their place yokes of iron.
'Go, and thou hast spoken unto Hananiah, saying, Thus said Jehovah, Yokes of wood thou hast broken, and I have made instead of them yokes of iron;
“Go, and you have spoken to Hananiah, saying, Thus said YHWH: You have broken yokes of wood, and I have made yokes of iron instead of them.
Go and say unto Chananyah as followeth, Thus hath said the Lord, Yoke-bars of wood hast thou broken; but thou shalt make in their stead yoke-bars of iron.
“Go and speak to Hananiah and say, 'Yahweh says this: You broke a yoke of wood, but I will make instead a yoke of iron.'
From the Latin
Go, and tell Hananias: Thus saith the Lord: Thou hast broken chains of wood, and thou shalt make for them chains of iron.
Simplified
“Go and tell Hananiah that this is what the Lord says: You may have broken a wooden yoke of wood, but you have replaced it with an iron yoke.
Go and say to Hananiah, This is what the Lord has said: Yokes of wood have been broken by you, but in their place I will make yokes of iron.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in Jeremiah 28:13, with the Septuagint providing a word-by-word correspondence that matches the Hebrew text. Both versions convey the same message about Hananiah breaking a wooden yoke and replacing it with an iron yoke. There are no significant differences between these witnesses in this verse.
הָלוֹךְ֩ וְאָמַרְתָּ֨ אֶל־ חֲנַנְיָ֜ה לֵאמֹ֗ר כֹּ֚ה אָמַ֣ר יְהוָ֔ה מוֹטֹ֥ת עֵ֖ץ שָׁבָ֑רְתָּ וְעָשִׂ֥יתָ תַחְתֵּיהֶ֖ן מֹט֥וֹת בַּרְזֶֽל׃
15 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 28:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
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
חֲנַנְיָ֫הוּ (Chananyah) means 'God has favored' and refers to various individuals in the Old Testament, including a companion of Daniel, a captain in Uzziah's army, and a false prophet during Jeremiah's time. The name appears in multiple contexts, indicating its use among several postexilic figures. Notably, it is associated with thirteen Israelites, reflecting its popularity.
חֲנַנְיָ֫הוּ, חֲנַנְיָה n.pr.m. (י׳ hath been gracious)
father of a prince under Jehoiakim
captain of Uzziah's army
chief of one of the divisions of musicians of David
a false prophet of Jeremiah's time
one of the three companions of Daniel
grandfather of an officer of the guard in Jeremiah's time
a son of Zerubbabel
a Benjamite
various postexilic persons
base
חֲנַנְיָה n.pr.m. (= BH id. [h.dz.ao] 5);—Dn 2:17.
done
H2608a חֲנַנְיָ֫הוּ, חֲנַנְיָה (י׳ hath been gracious) . father of a prince under Jehoiakim
. captain of Uzziah's army
. chief of one of the divisions of musicians of David
. a false prophet of Jeremiah's time
. one of the three companions of Daniel
. grandfather of an officer of the guard in Jeremiah's time
. a son of Zerubbabel
. a Benjamite
. various postexilic persons
H2608b חֲנַנְיָה (= BH id. [2608a] 5)
2608 Chananyah khan-an-yaw'
or Chananyahuw {khan-an-yaw'-hoo}; from 2603 and 3050; Jah
has favored; Chananjah, the name of thirteen
Israelites:--Hananiah.
see HEBREW for 02603
see HEBREW for 03050
חֲנַנְיָ֫הוּ (cha.nan.yah) — Hananiah.
A man living at the time of Divided Monarchy, first mentioned at Jer.28.1;
son of: Azzur (H5809H)
§ Hananiah = "God has favoured"
1) the godly friend of Daniel whom Nebuchadnezzar renamed Shadrach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord. See also, 'Shadrach' (H07714 or H07715)
2) one of the 14 sons of Heman and chief of the 16th course
3) a general in the army of King Uzziah
4) father of Zedekiah in the time of Jehoiakim
5) son of Azur, a Benjamite of Gibeon and a false prophet in the reign of Zedekiah king of Judah
N-proper — Noun proper masculineHNpm
han-a-ni'-a (chananyahu, chananyah; Ananias; also with aspirate, "Yahweh hath been gracious"): This was a common name in Israel for many centuries.
(1) A Benjamite (1Ch 8:24).
(2) A captain of Uzziah's army (2Ch 26:11).
(3) Father of one of the princes under Jehoiakim (Jer 36:12).
(4) One of the sons of Heman and leader of the 16th division of David's musicians (1Ch 25:4,23).
(5) Grandfather of the officer of the guard which apprehended Jeremiah on a charge of desertion (Jer 37:13).
(6) A false prophet of Gibeon, son of Azzur, who opposed Jeremiah, predicting that the yoke of Babylon would be broken in two years, and that…
Hananiah
Jehovah has given. (1.) A chief of the tribe of Benjamin (1 Chr. 8:24). (2.) One of the sons of Heman (1 Chr. 25:4,23). (3.) One of Uzziah’s military officers (2 Chr. 26:11). (4.) Grandfather of the captain who arrested Jeremiah (Jer. 37:13). (5.) Jer. 36:12. (6.) Neh. 10:23. (7.) Shadrach, one of the “three Hebrew children” (Dan. 1; 6:7). (8.) Son of Zerubbabel (1 Chr. 3:19, 21). (9.) Ezra 10:28. (10.) The “ruler of the palace; he was a faithful…
(gift of God). One of the fourteen sons of Heman, and chief of the sixteenth course of singers. (1 Chronicles 25:4,5,23) (B.C. 1014.) A general in the army of King Uzziah. (2 Chronicles 26:11) Father of Zedekiah, in the reign of Jehoiakim. (B.C. before 605.) Son of Azur, a Benjamite of Gibeon and a false prophet in the reign of Zedekiah king of Judah. In the fourth year of his reign, B.C. 595, Hananiah withstood Jeremiah the prophet, and publicly prophesied in the temple that within two years Jeconiah and all his fellow captives with the vessels of the Lord’s house, should be brought back to Jerusalem. (Jeremiah 28:1) ... Hananiah corroborated his prophecy by taking from off the neck of Jeremiah the yoke which he wore by…
1. A false prophet of Gibeon, who for his impious hardihood was overtaken with speedy death, according to the word of God, Jer 28:15-17.
2. The Hebrew name of Shadrach.
3. A pious and faithful officer under Nehemiah, Ne 7:2.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Preposition · verb qal infinitive construct commonHR/Vqcc
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מוֹטָה (mowtah) refers to a pole or bar used in a yoke, with implications of oppression in a figurative sense. It is derived from the related word for 'pole' and is noted to be mostly used in later texts of the Old Testament.
מוֹטָה n.f. pole, bar of yoke, mostly late
base
H4133 מוֹטָה pole, bar of yoke, mostly late
4133 mowtah mo-taw'
feminine of 4132; a pole; by implication, an ox-bow; hence,
a yoke (either literal or figurative):--bands, heavy, staves,
yoke.
see HEBREW for 04132
מוֹטָה (mo.tah) — yoke.
1) pole, bar of yoke
1a) pole
1b) bar of yoke
1b1) of oppression (fig.)
N-fp — Noun common · feminine plural constructHNcfpc
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…
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
N-ms — Noun common · masculine singular absoluteHNcmsa
wood.
See BOTANY; FOREST; TREES.
Wood
See FOREST.
[FOREST]
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fp
מוֹטָה (mowtah) refers to a pole or bar used in a yoke, with implications of oppression in a figurative sense. It is derived from the related word for 'pole' and is noted to be mostly used in later texts of the Old Testament.
מוֹטָה n.f. pole, bar of yoke, mostly late
base
H4133 מוֹטָה pole, bar of yoke, mostly late
4133 mowtah mo-taw'
feminine of 4132; a pole; by implication, an ox-bow; hence,
a yoke (either literal or figurative):--bands, heavy, staves,
yoke.
see HEBREW for 04132
מוֹטָה (mo.tah) — yoke.
1) pole, bar of yoke
1a) pole
1b) bar of yoke
1b1) of oppression (fig.)
N-fp — Noun common · feminine plural constructHNcfpc
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…
בַּרְזֶל (barzel) means 'iron' and can refer to iron ore or iron implements like tools and utensils. It also carries figurative meanings related to harshness, strength, or oppression. The word may be derived from a root associated with cutting. There is an Aramaic equivalent, פַּרְזֶל (parzel), also meaning 'iron'.
בַּרְזֶל n.m. iron
iron, lit.
tool of iron
iron in fig. of unwatered earth
base
H1270 בַּרְזֶל iron
1270 barzel bar-zel'
perhaps from the root of 1269; iron (as cutting); by
extension, an iron implement:--(ax) head, iron.
see HEBREW for 01269
בַּרְזֶל (bar.zel) — iron.
1) iron
1a) iron
1a1) iron ore
1a2) as material of furniture, utensils, implements
2) tool of iron
3) harshness, strength, oppression (fig.)
Aramaic equivalent: par.zel (פַּרְזֶל "iron" H6523)
N-ms — Noun common · masculine singular absoluteHNcmsa
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…