Hosea 1:9 — Word Study
WLCוַיֹּ֕אמֶר קְרָ֥א שְׁמ֖וֹ לֹ֣א עַמִּ֑י כִּ֤י אַתֶּם֙ לֹ֣א עַמִּ֔י וְאָנֹכִ֖י לֹֽא־ אֶהְיֶ֥ה לָכֶֽם׃ ס
BSAAnd [the LORD] saidʼâmar▸ [Yehovah, the covenant God] Nameqârâʼ himshêm ◂Lo-ammiLôʼ ʻAmmîy [Not My People] forkîy youʼattâh [as a nation] are notlôʼ My peopleʻam [Amaw, a chosen nation] ◂and Iʼânôkîy [the speaker, God Himself] am notlôʼ your Godhâyâh▸ [the one who cares for and protects you]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| קְרָ֥א | call | Verb, Qal, imperative second person masculine singular |
| שְׁמ֖וֹ | name his | Noun common masculine singular construct, suffix |
| לֹ֣א | Lo- | Noun proper masculine |
| עַמִּ֑י | Ammi | Noun proper masculine |
| כִּ֤י | for | Particle |
| אַתֶּם֙ | you | Pronoun |
| לֹ֣א | not | Particle |
| עַמִּ֔י | [are] people my | Noun common masculine singular construct, suffix |
| וְאָנֹכִ֖י | and I | Conjunction, pronoun |
| לֹֽא־ | not | Particle |
| אֶהְיֶ֥ה | I will belong | Verb, Qal, imperfect first person common singular |
| לָכֶֽם׃ ס | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the LORD said, “Name him Lo-ammi, for you are not My people, and I am not your God. |
| KJV | Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God. |
| ASV | And Jehovah said, Call his name Lo-ammi; for ye are not my people, and I will not be your God. |
| YLT | and He saith, 'Call his name Lo-Ammi, for ye [are] not My people, and I am not for you; |
| WEB | He said, “Call his name Lo-Ammi, for you are not my people, and I will not be yours. |
| BBE | And the Lord said, Give him the name Lo-ammi; for you are not my people, and I will not be your God. |
Where they part company is in the interpretation of לֹא עַמִּי — see How Translations Differ.
The structure has one main clause followed by an imperative and two causal clauses, showing the reason for the command.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbאָמַר
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 — Hosea 1:9
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 of Hoseagenerated
Hosea 1:9 describes God's command to Hosea to name his son Lo-ammi, which means 'Not My People.' This name signifies a significant shift in Israel's status before God, indicating that they have strayed from their covenant relationship. The surrounding verses highlight the consequences of Israel's disobedience and the eventual hope for restoration, as seen in verse 10 where the Israelites will be called 'sons of the living God.'
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 15:1 | Then the LORD said to me: “Even if Moses and Samuel should stand before Me, My heart would not go out to this people. Send them from My presence, and let them go. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — לֹא עַמִּי, lo' ammigenerated
The phrase לֹא עַמִּי (lo' ammi) translates to 'Not My People.' The term לֹא (lo') indicates negation, while עַמִּי (ammi) means 'my people.' Together, they express a rejection of the people of Israel as God's chosen ones due to their unfaithfulness.
This name serves as a stark reminder of the broken relationship between God and Israel, emphasizing the consequences of their actions. The use of a proper noun here highlights the profound implications of identity and belonging in the biblical narrative.
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 sentence is structured around the finite verb וַיֹּ֕אמֶר (vai.Yo.mer), 'and he said,' which introduces the command to name the child. This verb governs the imperative phrase that follows, indicating a direct instruction.
The structure emphasizes the authority of God in the command, with the imperative קְרָ֥א (ke.Ra') signaling the action to be taken, while the subsequent clauses provide the reason for this naming.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb וַיֹּ֕אמֶר is rendered as εἶπεν (eipen), meaning 'he said.' This choice maintains the directness of God's speech.
The name Lo-ammi is translated as οὐκ ἐμὸς λαὸς (ouk emos laos), which conveys the same meaning of 'not my people,' thus preserving the original intent of the Hebrew text.
In plain words — the whole versegenerated
Hosea 1:9 tells us that God commanded Hosea to name his son Lo-ammi, which means 'Not My People.' This name reflects Israel's broken relationship with God due to their unfaithfulness. The surrounding context shows that despite this rejection, there is hope for future restoration.
Frequently Asked Questionsgenerated
Lo-ammi means 'Not My People,' indicating that Israel has turned away from God and is no longer recognized as His chosen nation.
The naming signifies a judgment against Israel for their unfaithfulness, but it also sets the stage for future restoration as indicated in the following verses.
This verse highlights the theme of judgment and restoration in Hosea, illustrating how God responds to Israel's infidelity while also promising eventual reconciliation.
We learn about the seriousness of our relationship with God and the consequences of turning away from Him, but also about the possibility of redemption.
Reflection Questionsgenerated
- In what ways do I see God's faithfulness despite my unfaithfulness?
- How can I ensure that I remain part of God's people?
- What steps can I take to restore my relationship with God if I feel distant?
- How does understanding my identity as part of God's people impact my daily life?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss God's relationship with His people and the implications of turning away from Him.
“For he proclaims peace to his people, and to his faithful ones, and to those who turn to him from their hearts.” I note here a threefold classification: his people, his loyal servants, and those who come back to him in hope.Early Church Fathers on Hosea 1 →
For this reason, our God spoke elsewhere about the Hebrew people to the prophet, saying, “Call his name Not Beloved,” and again to the Jews, “You are not my people,Early Church Fathers on Hosea 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 1:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said God, call his name Loammi,.... Which Aben Ezra interprets of the children of the ten tribes horn in captivity, who never returned; but it rather signifies the ten tribes themselves, who
Read John Gill on Hosea 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said God, Call his name Loammi: for ye are not my people, and I will not be your God.
Read Robert Jamieson on Hosea 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen said God to the prophet, as before, ,6. Call his name; the name of his new-born son, the sign or type of the ten tribes, who had rejected God, and would not be reclaimed. Lo-ammi, Not my people; though once you were a peculiar people, you are so no more in my account, you are cast off as you deserved. For ye; the whole house of apostate Israel, who first cast off the house of David and my temple, and at last rejected me, that I should not be your God. Are not my people; though circumcised, . yet have you cast off my covenant, you neither worship me, nor come up to my temple, nor keep my law; Baal, the calves, and the idols of your neighbours are your gods; ye are their people: ye are…
Read Matthew Poole on Hosea 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 1:9 Then said [God], Call his name Loammi: for ye [are] not my people, and I will not be your [God].Ver. 9. Call his name Loammi] Nomen extremum et deploratum, saith Pareus, the last and most lamentable name of all, containing a most heavy, but spiritual, and therefore less sensible, punishment, viz. an utter abjection and abdication from the covenant, from grace, from God, from life eternal. For ye are not my people] But, being totally cashiered, and discovenanted; "Are ye not as the children of the Ethiopians unto me, O children of Israel, saith the Lord? Have not I brought up Israel out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir?" Amos 9:7…
Read John Trapp on Hosea 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Closes the chapter in the Hebrew text. The episode above described is, in some particulars, the model for Ezekiel 16. Gomer’s child Lo ‘Ammi (not my people), is type of utter and final repudiation.
Read Charles John Ellicott on Hosea 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Call his name Lo-ammi] לא עמי Lo-ammi, "Not my people;" for which the reason is immediately given: Ye are not my people, and I will not be your God.] The word GOD is not added here by any of the ancient versions or MSS.; and yet the construction absolutely requires it, as Houbigant properly observes, who thinks the present reading לא אהיה לכם lo eheyeh lachem, "I will not be to you," a corruption of the word אלחיכם eloheychem, "your God." It is strange that no various reading occurs on this verse in any MS. yet discovered. In two of the oldest of mine there is a blank of half a line left after the last word; and so it is in the Masoretic Bibles, though the sense is not complete…
Read AdamClarke on Hosea 1 →
CambridgeThe Cambridge Bible for Schools and Colleges8, 9. The birth of a Son Lo-ammi] i.e. not my people. Observe the climax in the names. ‘Jezreel’ announces the judgement; Lo-ruhamah, the withdrawal of Jehovah’s affection; Lo-ammi, the treatment of Israel as a foreign people. I will not be your God] Lit., ‘I will not be for (or, to) you’, i.e. perhaps, ‘on your side’ (comp. Psalms 56:10; Psalms 118:6; Psalms 124:1-2), or, as Prof. Robertson Smith[54], ‘I am no longer Ehyeh’, alluding to Exodus 3:14, ‘And God said unto Moses, I will be that which I will be (viz. what I have promised and you look for); and he said, Thus shalt thou say unto the children of Israel, I will be (Ehyeh) hath sent me unto you’. According to this view, Ehyeh is…
Read Cambridge on Hosea 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleCall his name Lo-ammi - that is, “not My people.” The name of this third child expresses the last final degree of chastisement.
Read Albert Barnes on Hosea 1 →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
And the LORD said, “Name him Lo-ammi, for you are not My people, and I am not your God.
He said, “Call his name Lo-Ammi, for you are not my people, and I will not be yours.
And the LORD said, “Name him Lo-ammi, for you are not My people, and I am not your God.
Then the Lord said: “Name him ‘Not My People’ (Lo-Ammi), because you are not my people and I am not your God.”
Tyndale line
Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God.
And Jehovah said, Call his name Lo-ammi; for ye are not my people, and I will not be your God.
And the LORD said, Call his name Lo-ammi: for ye are not my people, and I will not be your God.
Then said God , Call his name Lo-ammi: for ye are not my people, and I will not be your God .
Then saide God, Call his name Lo-ammi: for yee are not my people: therefore will I not be yours.
Strictly literal
and he said, Call his name Lo-ammi; for ye are not my people, and I will not be for you.
and He saith, 'Call his name Lo-Ammi, for ye [are] not My people, and I am not for you;
and He says, “Call his name Lo-Ammi [(Not My People)], for you [are] not My people, and I am not for you;
Then said he, Call his name Lo-'ammi [[Not my people]]; for ye are not my people, and I will indeed not be unto you [a God].
Then Yahweh said, “Call his name Lo-Ammi, for you are not my people, and I am not your God.
From the Latin
And he said: Call his name, Not my people: for you are not my people, and I will not be yours.
Simplified
The Lord told Hosea, “Call him Lo-ammi, because you are not my people and I am not your God.
And the Lord said, Give him the name Lo-ammi; for you are not my people, and I will not be your God.
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 content, with 11 of the 13 words matched. The Dead Sea Scrolls show some restoration in the text, but the essential message remains consistent across the witnesses.
וַיֹּ֕אמֶר קְרָ֥א שְׁמ֖וֹ לֹ֣א עַמִּ֑י כִּ֤י אַתֶּם֙ לֹ֣א עַמִּ֔י וְאָנֹכִ֖י לֹֽא־ אֶהְיֶ֥ה לָכֶֽם׃ ס
11 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ויאמר] [קרא] שמ׳ו לא עמי כי [אתם] [לא] [עמ׳י] [ואנכי] [לא] [אהיה] [ל׳כם]
3 words on the leather — 1 partly restored, 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hosea 1:9
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.
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-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
לֹא עַמִּי n.pr.m. (not my people) symb. name of Hosea’s son
base
H3818 לֹא עַמִּי
3818 Lo' `Ammiy lo am-mee'
from 3808 and 5971 with pronominal suffix; not my people;
Lo-Ammi, the symbolic name of a son of Hosea:--Lo-ammi.
see HEBREW for 03808
see HEBREW for 05971
לֹא עַמִּי (lo am.mi) — Not My People.
A man living at the time of Divided Monarchy, only mentioned at Hos.1.9;
son of: Hosea (H1954J) and Gomer (H1586H);
brother of: Jezreel (H3157K), Lo-ruhamah (H3819)
§ Lo-ammi = "not my people"
symbolic name given by the prophet Hosea to his second son by Gomer
N-proper — Noun proper masculineHNpm
לֹא עַמִּי n.pr.m. (not my people) symb. name of Hosea’s son
base
H3818 לֹא עַמִּי
3818 Lo' `Ammiy lo am-mee'
from 3808 and 5971 with pronominal suffix; not my people;
Lo-Ammi, the symbolic name of a son of Hosea:--Lo-ammi.
see HEBREW for 03808
see HEBREW for 05971
לֹא עַמִּי (lo am.mi) — Not My People.
A man living at the time of Divided Monarchy, only mentioned at Hos.1.9;
son of: Hosea (H1954J) and Gomer (H1586H);
brother of: Jezreel (H3157K), Lo-ruhamah (H3819)
§ Lo-ammi = "not my people"
symbolic name given by the prophet Hosea to his second son by Gomer
HNpm — Noun proper masculineHNpm
am'-i (`ammi, "my people"): A symbolic name given to Israel by Hosea (Ho 2:1; 2:3 in Hebrew text), descriptive of Israel in the state of restoration, and in contrast to sinful and rejected Israel, represented by Hosea's son, who was called Lo-ammi, "not my people," when born to the prophet (Ho 1:9,10). This restoration to the Divine favor is more fully described in Ho 2:21,23 in words quoted by Paul (Ro 9:25,26). The use of such figurative and descriptive names is frequent in the Old Testament; compare Isa 62:4,12.
Ammi
My people, a name given by Jehovah to the people of Israel (Hos. 2:1, 23. Comp. 1:9; Ezek. 16:8; Rom. 9:25, 26; 1 Pet. 2:10).
i.e., as explained in the margin of the Authorized Version, my people . (Hosea 2:1)
same as Ammah
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Conj | Pron — Conjunction · pronounHC/Pp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
