Jeremiah 6:28 — Word Study
WLCכֻּלָּם֙ סָרֵ֣י סֽוֹרְרִ֔ים הֹלְכֵ֥י רָכִ֖יל נְחֹ֣שֶׁת וּבַרְזֶ֑ל כֻּלָּ֥ם מַשְׁחִיתִ֖ים הֵֽמָּה׃
BSAAllkôl [every single one, without exception] are hardenedçârar [stubborn, unyielding] rebelsçûwr [revolters, turning away] walking aroundhâlak [going, proceeding] as slanderersrâkîyl [in the manner of, spreaders of false information, rumor mongers] They are bronzenᵉchôsheth [like, comparable to, copper, base metal] and ironbarzel [strong, harsh metal] allkôl [every one, collectively] of them are corruptshâchath [characterized as, depraved, ruined, destroyers]
| Greek | English | Parsing |
|---|---|---|
| כֻּלָּם֙ | all of them | Noun common masculine singular construct, suffix |
| סָרֵ֣י | [are those who] turn aside of | Verb, Qal, participle (active) masculine plural common |
| סֽוֹרְרִ֔ים | rebels | Verb, Qal, participle (active) masculine plural |
| הֹלְכֵ֥י | [those who] go about of | Verb, Qal, participle (active) masculine plural common |
| רָכִ֖יל | slander | Noun common, masculine singular absolute |
| נְחֹ֣שֶׁת | bronze | Noun common, feminine singular absolute |
| וּבַרְזֶ֑ל | and iron | Conjunction, noun common masculine singular absolute |
| כֻּלָּ֥ם | all of them | Noun common masculine singular construct, suffix |
| מַשְׁחִיתִ֖ים | [are] destroyers | Verb, Hiphil, participle (active) masculine plural |
| הֵֽמָּה׃ | they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All are hardened rebels, walking around as slanderers. They are bronze and iron; all of them are corrupt. |
| KJV | They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters. |
| ASV | They are all grievous revolters, going about with slanders; they are brass and iron: they all of them deal corruptly. |
| YLT | All of them are turned aside by apostates, Walking slanderously — brass and iron, All of them are corrupters. |
| WEB | They are all grievous rebels, going around to slander. They are bronze and iron. All of them deal corruptly. |
| BBE | All of them are turned away, going about with false stories; they are brass and iron: they are all workers of deceit. |
Where they part company is in the rendering of the Hebrew word כֻּלָּם — see How Translations Differ.
The sentence has two main clauses with participial and descriptive phrases that elaborate on the subjects.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbסַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 6:28
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 Moral State of Judahgenerated
Jeremiah 6:28 presents a bleak picture of the people of Judah, describing them as hardened rebels who engage in slander. This verse is a part of a larger discourse where God, through Jeremiah, laments the unyielding nature of His people and their moral decay, emphasizing the futility of attempts to refine them as one would refine metal, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 5:23 | But these people have stubborn and rebellious hearts. They have turned aside and gone away. |
| 2 | Isaiah 1:5 | Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted. |
| 3 | Isaiah 31:6 | Return to the One against whom you have so blatantly rebelled, O children of Israel. |
| 4 | Jeremiah 9:4 | “Let everyone guard against his neighbor; do not trust any brother, for every brother deals craftily, and every friend spreads slander. |
| 5 | Jeremiah 18:18 | Then some said, “Come, let us make plans against Jeremiah, for the law will never be lost to the priest, nor counsel to the wise, nor an oracle to the prophet. Come, let us denounce him and pay no heed to any of his words.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מַשְׁחִיתִ֖ים, mash.chi.Timgenerated
The word מַשְׁחִיתִ֖ים (mashchitim) is a Hiphil participle, meaning 'destroyers' or 'ruinous ones.' It is derived from the root שָׁחַת (shachath), which means to ruin or corrupt. This term indicates a state of moral decay and destruction, highlighting the extent of the people's depravity.
In this context, the term underscores the idea that these individuals are not merely flawed but are actively engaged in actions that lead to ruin, both for themselves and for others. The use of the participle form suggests an ongoing state of being, reinforcing their identity as corrupt.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term corrupt.
Sentence Structuregenerated
The verse consists of two main clauses connected by a semicolon: the first describes the people as hardened rebels, and the second compares them to bronze and iron. The structure emphasizes the contrast between their moral state and the metaphor of metals, suggesting both strength and corruption.
The finite verb מַשְׁחִיתִ֖ים (mashchitim) governs the subject הֵֽמָּה (hemmah), indicating that 'they' are characterized as destroyers. This highlights the ongoing nature of their actions and identity.
Septuagint Backgroundgenerated
The Septuagint translates מַשְׁחִיתִ֖ים as διεφθαρμένοι (diephtharmenoi), meaning 'corrupted' or 'destroyed.' This choice broadens the understanding of the Hebrew term, emphasizing not only the act of destruction but also the resultant state of being corrupted.
The Greek rendering indicates a moral and spiritual degradation, aligning with the overall message of the verse regarding the people's condition.
In plain words — the whole versegenerated
Jeremiah 6:28 describes the people of Judah as hardened rebels who go about spreading slander. They are compared to bronze and iron, indicating their strong but corrupt nature.
Frequently Asked Questionsgenerated
It means they are stubborn and resistant to change, refusing to turn back to God.
These metals symbolize strength and durability, but in this context, they also represent moral corruption.
It suggests that they actively spread false information and gossip, contributing to their corrupt nature.
It highlights their role in causing moral decay and ruin, both in themselves and in their community.
Reflection Questionsgenerated
- In what ways do I see stubbornness in my own life that prevents me from turning back to God?
- How can I guard against spreading slander or false information about others?
- What does it mean for me to be characterized as a 'destroyer' in my actions or words?
- How can I encourage others to seek moral integrity rather than corruption?
The early church on this verse — how the Fathers read it
Gregory of Nazianzus references this verse to illustrate the obstinacy of those who resist correction, drawing from the imagery of iron and stubbornness.
Perhaps he will say to me, who am not reformed even by blows, I know that you are obstinate, and your neck is an iron sinew, the heedless is heedless, and the lawless person acts lawlessly, naught is the heavenly correction,Early Church Fathers on Jeremiah 6 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 6:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey are all grievous revolters,.... From the right way of God and his worship: or, they are all revolters of revolters (e); of all, the greatest revolters, the greatest sinners and transgressors,
Read John Gill on Jeremiah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters.
Read Robert Jamieson on Jeremiah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGrievous revolters; obstinate and refractory, ,23. Walking with slanders; being their main business to detract from thee and the other prophets, 20:10; a sin expressly forbidden, . They are brass and iron: this to the end of the chapter is all metaphorical; either they are impudent, as brass doth sometimes signify, or they are obstinate and inflexible, as iron notes: see both : or it signifies their corrupt estate; they are not pure metal, as silver or gold, but base and mean, as brass and iron mixed together, . They are all corrupters: this relates to their manners; they propagate their corruption, ; they strengthen one another in wickedness.
Read Matthew Poole on Jeremiah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 6:28 They [are] all grievous revolters, walking with slanders: [they are] brass and iron; they [are] all corrupters.Ver. 28. They are all grievous revolters.] Heb., Revolters of revolters. Chald., Princes of revolters, archrebels. Jeremiah, God’ s champion, such as was wont to be set forth completely armed at the coronation of a king in this nation, findeth and reporteth them such here, and proveth it. Walking with slanders.] Trotting up and down as pedlars, dropping a tale here and another there, contrary to Leviticus 19:16. They are brass and iron.] Base and drossy, false and feculent metals. Silver and gold they would seem to be, a sincere and holy people; but they are malae…
Read John Trapp on Jeremiah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Grievous revolters . . .—Literally, rebels of rebels, as a Hebraism for the worst type of rebellion. Walking with slanders.—The phrase was a common one (Leviticus 19:16; Proverbs 11:13; Proverbs 20:19), and pointed to the restless eagerness of the tale-bearer to spread his falsehoods. (Comp. 1 Timothy 5:13, “wandering about . . . idle tattlers.”) Brass and iron.—Base metals serving for vile uses, no gold or silver in them. The imagery, which carries on the thought of the previous verse, had been made familiar by Isaiah (Isaiah 1:22; Isaiah 1:25), and was reproduced afterwards by Ezekiel (Ezekiel 22:18-22) and Malachi (Malachi 3:3). Corrupters.—Better, workers of destruction.
Read Charles John Ellicott on Jeremiah 6 →CambridgeThe Cambridge Bible for Schools and Colleges28. grievous revolters] Heb. revolters of revolters, one of the ways of expressing the superlative. Cp. Genesis 9:25; Ezekiel 32:21 (see note in C. B.). they are brass and iron] an awkward expression in this place, and perhaps a later insertion, suggested by Ezekiel 22:18-22.
Read Cambridge on Jeremiah 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. The reasons: The people are revolters, walking with slanders,…brass and iron (ignoble)… corrupters.
Read Daniel Denison Whedon on Jeremiah 6 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
All are hardened rebels, walking around as slanderers. They are bronze and iron; all of them are corrupt.
They are all grievous rebels, going around to slander. They are bronze and iron. All of them deal corruptly.
All are hardened rebels, walking around as slanderers. They are bronze and iron; all of them are corrupt.
I reported, “All of them are the most stubborn of rebels! They are as hard as bronze or iron. They go about telling lies. They all deal corruptly.
Tyndale line
They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters.
They are all grievous revolters, going about with slanders; they are brass and iron: they all of them deal corruptly.
They are all grievous revolters, going about with slanders; they are brass and iron: they all of them deal corruptly.
They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters.
They are all rebellious traitours, walking craftily: they are brasse, and yron, they all are destroyers.
Strictly literal
They are all the most rebellious of rebels, going about with slander: they are bronze and iron; they are all corrupters.
All of them are turned aside by apostates, Walking slanderously — brass and iron, All of them are corrupters.
All of them are turned aside by apostates, || Walking slanderously—bronze and iron, || All of them are corrupters.
They all are grievous revolters, going about as talebearers, copper and iron: they all are corrupt.
They are all the most stubborn of people, who go about slandering others. All of them are bronze and iron, acting corruptly.
From the Latin
All of these princes go out of the way, they walk deceitfully, they are brass and iron: they are all corrupted.
Simplified
They're all stubborn rebels going around talking slander. They are hard as bronze and iron; they are all corrupt.
All of them are turned away, going about with false stories; they are brass and iron: they are all workers of deceit.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with 9 out of 10 words matched. The Septuagint reflects a similar meaning, though its word order differs from the Hebrew.
כֻּלָּם֙ סָרֵ֣י סֽוֹרְרִ֔ים הֹלְכֵ֥י רָכִ֖יל נְחֹ֣שֶׁת וּבַרְזֶ֑ל כֻּלָּ֥ם מַשְׁחִיתִ֖ים הֵֽמָּה׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 6:28
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
סָרַר (sa.rar) is a Hebrew verb meaning to be stubborn or rebellious. It describes a moral turning away or refusal to obey, encompassing notions of backsliding and being refractory. The entries consistently highlight its use in contexts of rebellion and stubbornness, but do not provide specific verse references.
סָרַר vb. be stubborn, rebellious
base
H5637 סָרַר be stubborn, rebellious
5637 carar saw-rar'
a primitive root; to turn away, i.e. (morally) be
refractory:--X away, backsliding, rebellious, revolter(-ing),
slide back, stubborn, withdrew.
סָרַר (sa.rar) — to rebel.
1) to rebel, be stubborn, be rebellious, be refractory
1a) (Qal)
1a1) to be stubborn
1a2) stubborn, rebel (subst)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
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 — Verb · Qal · participle (active) masculine plural commonHVqrmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָכִיל (rakiyl) refers to a slanderer or tale-bearer, someone who spreads gossip or informs on others. It is built from the root meaning of scandal-mongering. The entries consistently emphasize its negative connotation related to slander and gossip.
רָכִיל n.[m.] slander, > tale-bearer, informer
base
H7400 רָכִיל
7400 rakiyl raw-keel'
from 7402 a scandal-monger (as travelling about):--slander,
carry tales, talebearer.
see HEBREW for 07402
רָכִיל (ra.khil) — slander.
slander, slanderer, tale bearer, informer
N-ms — Noun common · masculine singular absoluteHNcmsa
slan'-der (substantive, dibbah, "slander"; diabolos, "slanderer"; verb raghal, "to slink about" as a talebearer, lashan, "to use the tongue," "to slander"; diaballo, "to calumniate," "to slander"; and other words): Slander (etymologically a doublet of "scandal," from OFr. esclandre, Latin scandalum, "stumblingblock") is an accusation maliciously uttered, with the purpose or effect of damaging the reputation of another. As a rule it is a false charge (compare Mt 5:11); but it may be a truth circulated insidiously and with a hostile purpose (e.g. Da 3:8, "brought accusation against," where Septuagint has diaballo, "slander"; Lu 16:1, the same Greek word). Warnings, condemnations and complaints in reference to this sin are very…
נְחֹ֫שֶׁת (nechosheth) refers to copper or bronze, often indicating items made from these metals, such as fetters. It is noted for being less valuable than gold but more than wood. Additionally, it can figuratively represent a harsh sky or, in specific contexts, suggest meanings related to lust or harlotry, as seen in Ezekiel 16:36.
נְחֹ֫שֶׁת 137 n.m. copper, bronze
copper
fetters of copper or bronze
as less in value than gold but more than wood
fig. of pitiless sky
base
[נְחֹ֫שֶׁת] n.[f.] Ez 16:36 where context favours mng. lust, harlotry, or specif. sens. obscoen.
ref
H5178a נְחֹ֫שֶׁת copper, bronze . copper
. fetters of copper or bronze
. as less in value than gold but more than wood
. fig. of pitiless sky
H5178b נְחֹ֫שֶׁת where context favours mng. lust, harlotry, or specif. sens. obscoen.
5178 nchosheth nekh-o'-sheth
for 5154; copper, hence, something made of that metal, i.e.
coin, a fetter; figuratively, base (as compared with gold or
silver):--brasen, brass, chain, copper, fetter (of brass),
filthiness, steel.
see HEBREW for 05154
נְחֹ֫שֶׁת (ne.cho.shet) — bronze.
1) copper, bronze
1a) copper (ore), bronze (as copper alloy)
1b) fetters (of copper or bronze)
1c) copper (as value)
נְחֹ֫שֶׁת (ne.cho.shet) — lust.
lust, harlotry
N-fs — Noun common · feminine singular absoluteHNcfsa
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)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp