Jeremiah 6:7 — Word Study
WLCכְּהָקִ֥יר בַּ֙יִר֙ מֵימֶ֔יהָ כֵּ֖ן הֵקֵ֣רָה רָעָתָ֑הּ חָמָ֣ס וָ֠שֹׁד יִשָּׁ֨מַע בָּ֧הּ עַל־ פָּנַ֛י תָּמִ֖יד חֳלִ֥י וּמַכָּֽה׃
BSAAs a wellbôwr [spring, fountain] gushesqûwr its watermayim sokên she pours outqûwr■ her evilraʻ [moral, wickedness, badness] Violencechâmâç [cruelty, injustice] and destructionshôd [spoil, ruin] resoundshâmaʻ▸ sicknesschŏlîy [disease, affliction] and woundsmakkâh [blows, defeats] are evertâmîyd beforeʻal Mepânîym [continually, always in My presence]
| Greek | English | Parsing |
|---|---|---|
| כְּהָקִ֥יר | as keeps cool | Preposition, verb hiphil infinitive construct common |
| בַּ֙יִר֙ | a well | Noun common, feminine singular absolute |
| מֵימֶ֔יהָ | water its | Noun common masculine plural construct, suffix |
| כֵּ֖ן | so | Adverb |
| הֵקֵ֣רָה | it has kept cool | Verb, Hiphil, perfect third person feminine singular |
| רָעָתָ֑הּ | evil its | Noun common feminine singular construct, suffix |
| חָמָ֣ס | violence | Noun common, masculine singular absolute |
| וָ֠שֹׁד | and havoc | Conjunction, noun common masculine singular absolute |
| יִשָּׁ֨מַע | it is heard | Verb, Niphal, imperfect third person masculine singular |
| בָּ֧הּ | in it | Preposition, suffix |
| עַל־ | [are] on | Preposition |
| פָּנַ֛י | face my | Noun common masculine plural construct, suffix |
| תָּמִ֖יד | continually | Noun common, masculine singular absolute |
| חֳלִ֥י | sickness | Noun common, masculine singular absolute |
| וּמַכָּֽה׃ | and wound[s] | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As a well gushes its water, so she pours out her evil. Violence and destruction resound in her; sickness and wounds are ever before Me. |
| KJV | As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually is grief and wounds. |
| ASV | As a well casteth forth its waters, so she casteth forth her wickedness: violence and destruction is heard in her; before me continually is sickness and wounds. |
| YLT | As the digging of a well, is [for] its waters, So she hath digged [for] her wickedness, Violence and spoil is heard in her, Before My face continually [are] sickness and smiting. |
| WEB | As a well produces its waters, so she produces her wickedness. Violence and destruction is heard in her. Sickness and wounds are continually before me. |
| BBE | As the spring keeps its waters cold, so she keeps her evil in her: the sound of cruel and violent behaviour is in her; before me at all times are disease and wounds. |
Where they part company is in the rendering of רָעָתָהּ — see How Translations Differ.
The sentence opens with a simile, followed by a description of the consequences of the city's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבַּיִר
verbקָרַר
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 6:7
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 Judgment Against Jerusalemgenerated
Jeremiah 6:7 illustrates the profound moral decline of Jerusalem, likening it to a well that continuously pours out evil. This verse is part of a larger warning from the LORD of Hosts, who declares that the city is filled with violence and destruction, highlighting the urgent need for repentance before judgment is executed, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 4:23 | Guard your heart with all diligence, for from it flow springs of life. |
| 2 | Isaiah 57:20 | But the wicked are like the storm-tossed sea, for it cannot be still, and its waves churn up mire and muck. |
| 3 | James 3:10–12 | Out of the same mouth come blessing and cursing. My brothers, this should not be! |
| 4 | Jeremiah 20:8 | For whenever I speak, I cry out; I proclaim violence and destruction. For the word of the LORD has become to me a reproach and derision all day long. |
| 5 | Psalm 55:9–11 | O Lord, confuse and confound their speech, for I see violence and strife in the city. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — רָעָתָהּ, ra.'a.Tahgenerated
The word רָעָה (ra) refers to moral evil or wickedness. It conveys a sense of distress and harm, often used to describe actions or conditions that are ethically wrong or harmful to others. The parsing indicates it is a feminine singular noun, suggesting a specific instance of evil or wrongdoing in this context.
This word captures the essence of the city's character as one that continuously produces evil, reflecting a state of moral decay. The use of the construct form here emphasizes the inherent nature of the evil being described.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations largely agree on the meaning of רָעָתָהּ, with the BSB, KJV, ASV, YLT, WEB, and BBE all rendering it in a way that conveys the notion of 'evil' or 'wickedness.'
There are no significant differences in how translations handle this key term, indicating a consensus on its interpretation.
Sentence Structuregenerated
The main verb in the verse is הֵקֵ֣רָה, it has kept cool, which governs the structure of the sentence. The sentence begins with a simile, comparing the city to a well, followed by a description of the evil it produces.
The structure emphasizes the continuous nature of the actions described, with the adverbial phrases indicating the ongoing presence of violence and sickness.
Septuagint Backgroundgenerated
The Septuagint translates רָעָתָהּ with a term that conveys a sense of wrongdoing or injustice, aligning closely with the Hebrew meaning. This choice reflects an interpretation that emphasizes the moral implications of the city's actions.
The Greek word used suggests a broader understanding of the consequences of evil, consistent with the themes of judgment present in the Hebrew text.
In plain words — the whole versegenerated
Jeremiah 6:7 compares Jerusalem to a well that continuously pours out evil. The verse highlights the city's violence and affliction, which are always present before God. This serves as a warning of the consequences of its moral decay.
Frequently Asked Questionsgenerated
This phrase indicates that the city's actions and moral failures are abundant and visible, like water flowing from a well.
It shows that the city is filled with violence and suffering, suggesting a deep-rooted moral corruption that has drawn God's judgment.
The comparison emphasizes the idea that just as a well continuously provides water, Jerusalem continuously produces evil, highlighting the severity of its moral state.
These terms indicate the destructive consequences of the city's actions, suggesting that its moral failings lead to social and physical suffering.
Reflection Questionsgenerated
- In what ways do I see moral decay in my own community, similar to what is described in Jerusalem?
- How can I contribute to healing and justice in places where there is violence and suffering?
- What steps can I take to ensure that I do not contribute to the 'evil' that the verse warns against?
- How does this verse challenge me to reflect on my own actions and their impact on others?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the city's moral failings and comparing its evil to the coldness of water in a well.
This is a city of visitation (or falsehood); all slander (or oppression) is in its midst. Just as a well or a lake makes its water cold, so it has made its evil cold.Early Church Fathers on Jeremiah 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 6:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs a fountain casteth out her waters,.... In great abundance, and continually: so she casteth out her wickedness; this metaphor expresses the multitude of her sins, the frequent and constant
Read John Gill on Jeremiah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually is grief and wounds.
Read Robert Jamieson on Jeremiah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn this verse God aggravates their sin of oppression, mentioned in the former. As a fountain casteth out her waters, so she casteth out her wickedness; a metaphor, to express how natural all manner of wickedness is to her, how full she is of it, and how incessant in it, noting her impudence, a fountain being not able to retain its water; and the expression of casting it out seems to imply her violence in her filthiness, as it is said of the sea, that it casteth out mire and dirt, , and favoured by the next clause. Violence and spoil is heard in her: q.d. This is all she busieth herself about, . It is the general complaint of her inhabitants. Before me continually is grief and wounds, viz.…
Read Matthew Poole on Jeremiah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 6:7 As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually [is] grief and wounds.Ver. 7. As a fountain casteth out her waters.] Incessantly and abundantly. In Ieremia est continua quasi declamatio contra peccatum, &c. Before me continually.] This showeth their impudence.
Read John Trapp on Jeremiah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) As a fountain casteth out her waters.—The English is plain enough, but the Hebrew presents two difficulties: (1) The word rendered “fountain” (better, cistern) is not spelt with the usual vowels, and the etymology of the verb is quite uncertain. It has been rendered, As a cistern “gathers” or “keeps in,” or “keeps its waters cool,” or “lets them flow.” The general meaning is probably given by the Authorised Version. Jerusalem was literally “overflowing” with wickedness. Grief.—Better, sickness. The word and the imagery are the same as in Isaiah 1:5.
Read Charles John Ellicott on Jeremiah 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. As a fountain casteth out her waters] The inhabitants are incessant in their acts of iniquity; they do nothing but sin.
Read AdamClarke on Jeremiah 6 →CambridgeThe Cambridge Bible for Schools and Colleges7. The cherished wickedness of the people is illustrated by a metaphor. a well casteth forth] MT. has two readings, well and fountain. In the former water is stored to keep it fresh, in the latter it springs out of the ground. In this application accordingly Jeremiah will mean either (a) that sin is an alien thing which has been introduced into the heart as a supply upon which to draw, or (b) that it is innate there. That he held the latter view might seem to draw support from Jeremiah 13:23, which however is not conclusive (see note there), and the former is to be preferred. It has the support of the LXX, who also agree with the mg. “keepeth fresh,” thus deriving the Hebrew form from a…
Read Cambridge on Jeremiah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleAs a fountain casteth out - Better, As a cistern “cooleth.” Before me ... - Before My face continually there is disease and wounding: Disease as the result of poverty and want: wounding, or, the
Read Albert Barnes 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
As a well gushes its water, so she pours out her evil. Violence and destruction resound in her; sickness and wounds are ever before Me.
As a well produces its waters, so she produces her wickedness. Violence and destruction is heard in her. Sickness and wounds are continually before me.
As a well gushes its water, so she pours out her evil. Violence and destruction resound in her; sickness and wounds are ever before Me.
As a well continually pours out fresh water so it continually pours out wicked deeds. Sounds of violence and destruction echo throughout it. All I see are sick and wounded people.’
Tyndale line
As a fountain casteth out her waters, so she casteth out her wickedness: violence and spoil is heard in her; before me continually is grief and wounds.
As a well casteth forth its waters, so she casteth forth her wickedness: violence and destruction is heard in her; before me continually is sickness and wounds.
As a well casteth forth her waters, so she casteth forth her wickedness: violence and spoil is heard in her; before me continually is sickness and wounds.
As a fountain casteth out her waters, so she casteth out her wickedness: violence and devastation is heard in her; before me continually are grief and wounds.
As the fountaine casteth out her waters, so she casteth out her malice: crueltie and spoyle is continually heard in her before me with sorowe and strokes.
Strictly literal
As a well poureth forth her waters, so she poureth forth her wickedness: violence and destruction are heard in her; before me continually are grief and wounds.
As the digging of a well, is [for] its waters, So she hath digged [for] her wickedness, Violence and spoil is heard in her, Before My face continually [are] sickness and smiting.
As the digging of a well, is [for] its waters, || So she has dug [for] her wickedness, || Violence and spoil is heard in her, || Sickness and striking [are] continually before My face.
As a well sendeth forth its waters, so doth she cause her wickedness to spring forth: violence and robbery are heard in her; in my presence there are continually disease and wounds.
As a well pours out fresh water, so this city keeps producing wickedness. Violence and disorder are heard within her; sickness and wounds are continually before my face.
From the Latin
As a cistern maketh its water cold, so hath she made her wickedness cold: violence and spoil shall be heard in her, infirmity and stripes are continually before me.
Simplified
Like a spring gushing out water, so she pours out her evil. The sounds of violence and abuse echo inside her. I see people sick and wounded everywhere.
As the spring keeps its waters cold, so she keeps her evil in her: the sound of cruel and violent behaviour is in her; before me at all times are disease and wounds.
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 Jeremiah 6:7, with 14 out of 15 words matching. This indicates a strong consistency in the portrayal of Jerusalem's moral state across different textual traditions.
כְּהָקִ֥יר בַּ֙יִר֙ מֵימֶ֔יהָ כֵּ֖ן הֵקֵ֣רָה רָעָתָ֑הּ חָמָ֣ס וָ֠שֹׁד יִשָּׁ֨מַע בָּ֧הּ עַל־ פָּנַ֛י תָּמִ֖יד חֳלִ֥י וּמַכָּֽה׃
14 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 6:7
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.
קוּר (quwr) is a Hebrew root meaning primarily 'to dig' or 'to bore,' often in the context of digging for water. It also has implications of breaking down or destroying, as seen in its various forms. The related word קָרַר (qa.rar) means 'to be cold' or 'to cool,' and can also imply destruction in certain contexts, such as in Isaiah 22:5.
[קוּר] vb. bore, dig
base
[קָרַר] vb. be cold;—Hiph. make or keep cool
base
[קָרַר] vb. Pilp. tear down(?);—only Is 22:5
ref
H6979a קוּר bore, dig H6979b קָרַר be cold H6979c קָרַר Pilp. tear down(?)
6979 quwr koor
a primitive root; to trench; by implication, to throw forth;
also (denominative from 7023) to wall up, whether literal (to
build a wall) or figurative (to estop):--break down, cast
out, destroy, dig.
see HEBREW for 07023
קוּר (qur) — to dig.
(Qal) to bore, dig, dig for water
קָרַר (qa.rar) — to cool.
to be cold
קָרַר (qa.rar) — to destroy.
(Pilpel) destroy, break down
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
kool (ruach, "wind"; katapsucho, "to cool down"): "Cool of the day" (Ge 3:8, margin "wind"), when the evening breeze has tempered the heat of the day, enabling Orientals to walk abroad. "Cool my tongue" (Lu 16:24), a phrase reflecting the Jewish notion that Abraham had power to rescue his descendants from the fires of Hades.
בְּאֵר (be'er) refers to a well or pit, often created by digging. It can denote a spring as well. The term appears in Genesis 26:21 and is also used as a proper noun for a location in the desert, situated north of Eleutheropolis.
בְּאֵר n.f. Gn 26:21 well, pit
a well, often as made by digging
pit
as n.pr.loc.
a station of Isr. in desert
8 miles north of Eleutheropolis
base
H875 בְּאֵר well, pit
875 'er be-ayr'
from 874; a pit; especially a well:--pit, well.
see HEBREW for 0874
בְּאֵר (be.er) — well.
well, pit, spring
HNcfsa — Noun common · feminine singular absoluteHNcfsa
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
קוּר (quwr) is a Hebrew root meaning primarily 'to dig' or 'to bore,' often in the context of digging for water. It also has implications of breaking down or destroying, as seen in its various forms. The related word קָרַר (qa.rar) means 'to be cold' or 'to cool,' and can also imply destruction in certain contexts, such as in Isaiah 22:5.
[קוּר] vb. bore, dig
base
[קָרַר] vb. be cold;—Hiph. make or keep cool
base
[קָרַר] vb. Pilp. tear down(?);—only Is 22:5
ref
H6979a קוּר bore, dig H6979b קָרַר be cold H6979c קָרַר Pilp. tear down(?)
6979 quwr koor
a primitive root; to trench; by implication, to throw forth;
also (denominative from 7023) to wall up, whether literal (to
build a wall) or figurative (to estop):--break down, cast
out, destroy, dig.
see HEBREW for 07023
קוּר (qur) — to dig.
(Qal) to bore, dig, dig for water
קָרַר (qa.rar) — to cool.
to be cold
קָרַר (qa.rar) — to destroy.
(Pilpel) destroy, break down
V-Hiphil-Perf-3fs — Verb · Hiphil · perfect third person feminine singularHVhp3fs
kool (ruach, "wind"; katapsucho, "to cool down"): "Cool of the day" (Ge 3:8, margin "wind"), when the evening breeze has tempered the heat of the day, enabling Orientals to walk abroad. "Cool my tongue" (Lu 16:24), a phrase reflecting the Jewish notion that Abraham had power to rescue his descendants from the fires of Hades.
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms — Noun common · masculine singular absoluteHNcmsa
שֹׁד (shod) refers to concepts of violence and destruction, encompassing havoc, devastation, and ruin. It is derived from a root that suggests oppression and robbery. The term appears in contexts related to social sin and the consequences of violence, as noted in Job 5:21.
שֹׁד, שׁוֹד n.m. violence, havoc, devastation, ruin
base
H7701 שֹׁד, שׁוֹד violence, havoc, devastation, ruin
7701 shod shode
or showd (Job 5:21) {shode}; from 7736; violence,
ravage:--desolation, destruction, oppression, robbery,
spoil(-ed, -er, - ing), wasting.
see HEBREW for 07736
שֹׁד (shod) — violence.
1) havoc, violence, destruction, devastation, ruin
1a) violence, havoc (as social sin)
1b) devastation, ruin
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
hav'-ok: "Devastation," "to make havoc of" is the translation of lumainomai, "to stain," "to disgrace"; in the New Testament "to injure," "destroy" (Ac 8:3, "As for Saul he made havoc of the church," the Revised Version (British and American) "laid waste"; /APC 1Macc 7:7, "what havoc," the Revised Version (British and American) "all the havock," exolothreusis, "utter destruction").
The Revised Version has "made havoc of" (portheo) for "destroyed" (Ac 9:21; Ga 1:23), for "wasted" (Ga 1:13).
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
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
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
תָּמִיד (tamiyd) refers to continuity or perpetuity, often used adverbially to mean continually or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. The term is also associated with the regular daily sacrifice in the Old Testament, emphasizing its constant nature.
תָּמִיד n.m. continuity
earliest and oftenest as adv., continually
as subst.
base
H8548 תָּמִיד continuity . earliest and oftenest as adv., continually
. as subst.
8548 tamiyd taw-meed'
from an unused root meaning to stretch; properly, continuance
(as indefinite extension); but used only (attributively as
adjective) constant (or adverbially, constantly); ellipt. the
regular (daily) sacrifice:--alway(-s), continual
(employment, -ly), daily, ((n-))ever(-more), perpetual.
תָּמִיד (ta.mid) — continually.
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
N-ms — Noun common · masculine singular absoluteHNcmsa
חֳלִי (choliy) refers to sickness or disease. It is derived from the root word meaning malady or calamity, and encompasses concepts of illness and grief. The entries consistently emphasize its connection to physical and emotional ailments.
חֳלִי n.m. sickness
base
H2483 חֳלִי sickness
2483 choliy khol-ee'
from 2470; malady, anxiety, calamity:--disease, grief, (is)
sick(-ness).
see HEBREW for 02470
חֳלִי (cho.li) — sickness.
sickness
N-ms — Noun common · masculine singular absoluteHNcmsa
→ See AFFLICTION
→ See DISEASE
- Sent by God
De 28:59-61; 32:39; 2Sa 12:15; Ac 12:23
- The devil sometimes permitted to inflict
- Often brought on by intemperance
- Often sent as a punishment of sin
Le 26:14-16; 2Ch 21:12-15; 1Co 11:30
- One of God's four sore judgments on a guilty land
- GOD
. Promises to heal
מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.
מַכָּה n.f. blow, wound, slaughter
base
H4347 מַכָּה blow, wound, slaughter
4347 makkah mak-kaw'
or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a
blow (in 2 Chronicles 2:10, of the flail); by implication, a
wound; figuratively, carnage, also pestilence:--beaten, blow,
plague, slaughter, smote, X sore, stripe, stroke,
wound((-ed)).
see HEBREW for 05221
מַכָּה (mak.kah) — wound.
1) blow, wound, slaughter
1a) blow, stripe
1b) beating, scourging
1c) wound
1d) slaughter
1e) defeat, conquest
1f) plague
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa