Hosea 10:1 — Word Study
WLCגֶּ֤פֶן בּוֹקֵק֙ יִשְׂרָאֵ֔ל פְּרִ֖י יְשַׁוֶּה־ לּ֑וֹ כְּרֹ֣ב לְפִרְי֗וֹ הִרְבָּה֙ לַֽמִּזְבְּח֔וֹת כְּט֣וֹב לְאַרְצ֔וֹ הֵיטִ֖יבוּ מַצֵּבֽוֹת׃
BSAIsraelYisrâʼêl [an empty or luxuriant vine] was a luxuriantbâqaq vinegephen [a large healthy vine, full of branches] yieldingshâvâh▸ ◂fruitpᵉrîy [the fruit that comes from the ground or from our actions] ◂The more his fruitpᵉrîy [the result of his labor, the abundance of his land] increasedrôb the more he increasedrâbâh■ the altarsmizbêach [places of sacrifice, where offerings are made to God] The betterṭôwb his land producedʼerets [the soil or ground, a country, territory, or region] the better he madeyâṭab■ the sacred pillarsmatstsêbâh [monuments or memorials, sometimes used with an altar]
| Greek | English | Parsing |
|---|---|---|
| גֶּ֤פֶן | [was] a vine | Noun common, both singular absolute |
| בּוֹקֵק֙ | luxuriant | Verb, Qal, participle (active) masculine singular |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| פְּרִ֖י | fruit | Noun common, masculine singular absolute |
| יְשַׁוֶּה־ | he made | Verb, Piel, imperfect third person masculine singular |
| לּ֑וֹ | for himself | Preposition, suffix |
| כְּרֹ֣ב | when [it] became numerous | Preposition, noun common masculine singular absolute |
| לְפִרְי֗וֹ | to fruit his | Preposition, noun common masculine singular construct, suffix |
| הִרְבָּה֙ | he multiplied | Verb, Hiphil, perfect third person masculine singular |
| לַֽמִּזְבְּח֔וֹת | the altars | Preposition, noun common feminine plural absolute |
| כְּט֣וֹב | according to [the] good | Preposition, verb qal infinitive construct common |
| לְאַרְצ֔וֹ | of land his | Preposition, noun common feminine singular construct, suffix |
| הֵיטִ֖יבוּ | they made good | Verb, Hiphil, perfect third person common plural |
| מַצֵּבֽוֹת׃ | sacred pillars | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Israel was a luxuriant vine, yielding fruit for himself. The more his fruit increased, the more he increased the altars. The better his land produced, the better he made the sacred pillars. |
| KJV | Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. |
| ASV | Israel is a luxuriant vine, that putteth forth his fruit: according to the abundance of his fruit he hath multiplied his altars; according to the goodness of their land they have made goodly pillars. |
| YLT | 'An empty vine [is] Israel, Fruit he maketh like to himself, According to the abundance of his fruit, He hath multiplied for the altars, According to the goodness of his land, They have made goodly standing-pillars. |
| WEB | Israel is a luxuriant vine that produces his fruit. According to the abundance of his fruit he has multiplied his altars. As their land has prospered, they have adorned their sacred stones. |
| BBE | Israel is a branching vine, full of fruit; as his fruit is increased, so the number of his altars is increased; as the land is fair, so they have made fair pillars. |
Where they part company is בּוֹקֵק — see How Translations Differ.
The sentence is structured with a main clause followed by several comparative clauses that elaborate on Israel's condition and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
verbבָּקַק
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 10:1
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 — Israel's Prosperity and Idolatrygenerated
Hosea 10:1 uses the metaphor of Israel as a luxuriant vine to illustrate its prosperity and the consequences of that abundance. As Israel flourished, it turned its focus away from God, increasing its altars and sacred pillars, which symbolize idolatrous practices. This passage serves as a warning about the dangers of prosperity leading to spiritual decline, a theme echoed throughout the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:1–7 | I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill. |
| 2 | Ezekiel 15:1–5 | Then the word of the LORD came to me, saying, |
| 3 | Nahum 2:2 | |
| 4 | John 15:1–6 | “I am the true vine, and My Father is the keeper of the vineyard. |
| 5 | Zechariah 7:5–6 | “Ask all the people of the land and the priests, ‘When you fasted and mourned in the fifth and seventh months for these seventy years, was it really for Me that you fasted? |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — גֶּפֶן, Ge.fengenerated
The word גֶּפֶן (gefen) means 'vine' and is derived from a root suggesting bending, reflecting the twining nature of vines. It encompasses both literal uses, such as the grapevine, and metaphorical applications related to prosperity and God's people. In this verse, it symbolizes Israel's flourishing state, which is both a blessing and a potential pitfall.
The use of גֶּפֶן here highlights the dual nature of Israel's situation: while they are fruitful and blessed, this very abundance leads to an increase in altars, indicating a shift towards idolatry. The metaphor serves to remind the reader of the responsibility that comes with blessings.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is introduced by יִשְׂרָאֵל, Israel, which serves as the subject of the sentence. The structure follows a pattern where the subject is described with a predicate, detailing Israel's characteristics and actions.
The sentence is constructed with multiple clauses that elaborate on Israel's condition: it first establishes Israel as a vine, then describes the increase of fruit, and finally connects that increase to the making of altars and sacred pillars. This layered structure emphasizes the relationship between prosperity and idolatry.
Septuagint Backgroundgenerated
The Septuagint translates גֶּפֶן as ἄμπελος (ampelos), which also means 'vine.' This choice maintains the metaphor of Israel as a fruitful plant, reflecting the same themes of abundance.
The Greek term בּוֹקֵק is rendered as εὐκληματοῦσα (euklimatousa), which suggests a flourishing or well-cultivated state, aligning with the Hebrew's emphasis on luxuriance.
In plain words — the whole versegenerated
Hosea 10:1 describes Israel as a luxuriant vine that produces fruit for itself. However, as Israel's fruit increases, it also builds more altars, indicating a shift towards idolatry. The passage warns that prosperity can lead to spiritual decline, reminding us of the importance of focusing on true worship.
Frequently Asked Questionsgenerated
It symbolizes Israel's prosperity and abundance, indicating that they are flourishing and producing much fruit.
The verse suggests that as Israel prospered, they became more involved in idolatry, increasing their altars for sacrifices to false gods.
Sacred pillars represent idolatrous practices and memorials to false gods, indicating a departure from true worship of the LORD.
It serves as a reminder that prosperity can lead to distractions from God, urging us to remain focused on true worship and avoid idolatry.
Reflection Questionsgenerated
- In what ways do I see prosperity affecting my focus on God?
- How can I ensure that my blessings do not lead me to distractions or idolatry?
- What practices can I put in place to keep my worship centered on God?
- How do I respond to the abundance in my life in a way that honors God?
The early church on this verse — how the Fathers read it
Early Church Father Jerome comments on this passage, emphasizing Israel's prosperity and the consequences of their idolatry, drawing from the text to illustrate a spiritual lesson.
"Lush vine of Israel; its fruit satisfies it; according to the abundance of its fruit, it has multiplied its altars; it has enriched itself with its idols,Early Church Fathers on Hosea 10 →
Having good shoots and fruit-bearing branches, she [Israel] produced many clusters, and the abundance of the grapes equaled the great number of the branches.Early Church Fathers on Hosea 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 10:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIsrael [is] an empty vine,.... The people of Israel are often compared to a vine, and such an one from whence fruit might be expected, being planted in a good soil, and well taken care of; see Psalms
Read John Gill on Hosea 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIsrael is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.
Read Robert Jamieson on Hosea 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHOSEA CHAPTER 10 Israel is reproved and threatened for their impiety and idolatry, and exhorted to repentance. Israel and Ephraim are terms our prophet doth ordinarily use, and they signify the same people, the ten tribes revolted from the house of David, and from the true worship of God. Is an empty vine; a vine wasted and spoiled, that hath lost its strength to bring forth any fruit, or that is robbed and pilled of the fruit it doth bring forth; this partly for want of the Divine protection and benediction, which they were wont to have, and partly from an inherent barrenness and weakness in this vine. He bringeth forth fruit unto himself; whatever fruit was brought forth by its remaining…
Read Matthew Poole on Hosea 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 10:1 Israel [is] an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.Ver. 1. Israel is an empty vine] Heb. an emptying vine, αεχχ losing her fruit, and so deceiving the owner. How can Israel but be empty of all good, of all fruits of the Spirit, when he will not hearken unto God, nor dwell under the droppings of a powerful ministry? when he is cast off by God, Hosea 9:17, who fills his people with the fruits of righteousness, Philippians 1:11 : and is not a wilderness a land of darkness unto them? Jeremiah 2:31, when his root is dried up, and all…
Read John Trapp on Hosea 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersX. (1) Empty in the English version is wrong, being inconsistent with what follows. (Comp. LXX. and Vulg.) Read luxuriant. The metaphors of the vintage (comp. also Genesis 49:22, and Introduction to Hosea 9) are still prevalent in the mind of the prophet. Wünsche has powerfully illustrated this wild strong growth of Israel as compared with Judah. Joash prevailed over Amaziah, and plundered Jerusalem (2 Kings 14:12-14). Jeroboam II. extended his power as far as Hamath (2 Kings 14:23-25). The kingdom had resisted the attacks of Syria, and had become insolent as well as idolatrous. The last clause should be rendered, The more abundant his fruit, the more he increased altars; the fairer his…
Read Charles John Ellicott on Hosea 10 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER X This chapter treats of the same subject, but elegantly varied. It begins with comparing Israel to a fruitful vine but corrupted by too much prosperity, 1. It next reproves and threatens them for their idolatry, 2; anarchy, 3; and breach of covenant, 4. Their idolatry is then enlarged on; and its fatal consequences declared in terms full of sublimity and pathos, 5-8. God is now introduced complaining of their excessive guilt; and threatening them with captivity in terms that bear a manifest allusion to their favourite idolatry, the worshiping the similitude of a calf or heifer, 9-11. Upon which the prophet, in a beautiful allegory suggested by the preceding metaphors, exhorts them…
Read AdamClarke on Hosea 10 →CambridgeThe Cambridge Bible for Schools and CollegesIsrael’s guilt and its punishment, each shown by examples. But even in this dark chapter there is a short gleam of hope (Hosea 10:12) 1. Israel is an empty vine …] Rather, Israel was a luxuriant vine, which freely put forth fruit. A development of the suggestions in Hosea 9:10; Hosea 9:16; compare with it the fuller description in Psalms 80:8-11. The ‘fruit’ spoken of is not moral, but material. The bounties of Providence were lavished upon northern Israel (comp. chap 2.), and gave ground for the expectation of Israel’s grateful obedience. The allusion will be to the prosperous reign of the second Jeroboam. according to the multitude, &c.] Rather, as his fruit increased, he increased his…
Read Cambridge on Hosea 10 →Albert Barnes1798–1870Barnes' Notes on the BibleIsrael is an empty vine - Or, in the same sense, “a luxuriant vine;” literally, “one which poureth out,” poureth itself out into leaves, abundant in switches, (as most old versions explain it,)
Read Albert Barnes on Hosea 10 →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
Israel was a luxuriant vine, yielding fruit for himself. The more his fruit increased, the more he increased the altars. The better his land produced, the better he made the sacred pillars.
Israel is a luxuriant vine that produces his fruit. According to the abundance of his fruit he has multiplied his altars. As their land has prospered, they have adorned their sacred stones.
Israel was a luxuriant vine, yielding fruit for himself. The more his fruit increased, the more he increased the altars. The better his land produced, the better he made the sacred pillars.
Israel was a fertile vine that yielded fruit. As his fruit multiplied, he multiplied altars to Baal. As his land prospered, they adorned the fertility pillars.
Tyndale line
Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.
Israel is a luxuriant vine, that putteth forth his fruit: according to the abundance of his fruit he hath multiplied his altars; according to the goodness of their land they have made goodly pillars.
Israel is a luxuriant vine, which putteth forth his fruit: according to the multitude of his fruit he hath multiplied his altars; according to the goodness of his land they have made goodly pillars.
Israel is an empty vine, he bringeth forth fruit to himself: according to the multitude of his fruit he hath multiplied the altars; according to the goodness of his land they have made goodly images.
Israel is a emptie vine, yet hath it brought foorth fruite vnto it selfe, and according to the multitude of the fruite thereof he hath increased the altars: according to the goodnesse of their lande they haue made faire images.
Strictly literal
Israel is an unpruned vine, he bringeth forth fruit unto himself: according to the abundance of his fruit he hath multiplied altars; according to the goodness of his land they have made goodly statues.
'An empty vine [is] Israel, Fruit he maketh like to himself, According to the abundance of his fruit, He hath multiplied for the altars, According to the goodness of his land, They have made goodly standing-pillars.
“Israel [is] an empty vine, || He makes fruit like to himself, || According to the abundance of his fruit, || He has multiplied for the altars, || According to the goodness of his land, || They have made good standing-pillars.
An emptied vine is Israel; how should he bring forth fruit for himself? the more numerous was his fruit the more he increased the altars; the more prosperous was his land, the more they made goodly statues.
Israel is a luxuriant vine that produces his fruit. As his fruit increased, the more altars he built. As his land produced more, he improved his pillars.
From the Latin
Israel a vine full of branches, the fruit is agreeable to it: according to the multitude of his fruit he hath multiplied altars, according to the plenty of his land he hath abounded with idols.
Simplified
Israel is like a spreading vine that produces fruit for itself. The more fruit they produced, the more altars they built. The more productive the land, the more beautiful they made the sacred pillars.
Israel is a branching vine, full of fruit; as his fruit is increased, so the number of his altars is increased; as the land is fair, so they have made fair pillars.
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 describes Israel as a luxuriant vine yielding fruit for himself, noting that as his fruit increased, so did his altars, and as his land produced well, he improved his sacred pillars. The Septuagint corresponds closely with the Masoretic Text, matching 13 of the 14 words, though it presents them in a different order and structure. The Dead Sea Scrolls (4Q82) also align with the Masoretic Text, containing many of the same words, but with some parts restored or supplied by an editor, indicating a general agreement with the Masoretic Text's depiction of Israel's prosperity and idolatry.
גֶּ֤פֶן בּוֹקֵק֙ יִשְׂרָאֵ֔ל פְּרִ֖י יְשַׁוֶּה־ לּ֑וֹ כְּרֹ֣ב לְפִרְי֗וֹ הִרְבָּה֙ לַֽמִּזְבְּח֔וֹת כְּט֣וֹב לְאַרְצ֔וֹ הֵיטִ֖יבוּ מַצֵּבֽוֹת׃
13 of the 14 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.
[גפן] [בוקק] [ישראל] [פרי] [ישוה] [ל׳ו] [כרוב] לפרי׳ו [הרבה] [למזבחות] [כטוב] [לארצ׳ו] [היטיבו] [מצבות]
nothing on the leather here — 1 partly restored, 13 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 10:1
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.
גֶּ֫פֶן (gephen) means 'vine' and is derived from a root suggesting bending, reflecting the twining nature of vines. It encompasses literal uses, such as the grapevine, as well as metaphorical applications related to prosperity and even the fading of stars at divine judgment.
גֶּ֫פֶן n.f. vine
base
H1612 גֶּ֫פֶן vine
1612 gephen gheh'-fen
from an unused root meaning to bend; a vine (as twining),
especially the grape:--vine, tree.
גֶּ֫פֶן (ge.phen) — vine.
1) vine, vine tree
1a) of Israel (fig.)
1b) of stars fading at Jehovah's judgment (metaph.)
1c) of prosperity
N-cs — Noun common · both singular absoluteHNcbsa
vin:
1. Hebrew Words:
(1) gephen, usually the cultivated grape vine. In Nu 6:4; Jud 13:14 we have gephen ha-yayin, literally, "vine of wine," translated "grape vine" (Numbers) and "vine," margin "grape vine" (Jgs); 2Ki 4:39, gephen sadheh English Versions of the Bible "wild vine"; De 32:32, gephen cedhom, "vine of Sodom."
Vine
One of the most important products of Palestine. The first mention of it is in the history of Noah (Gen. 9:20). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that “they bare it between two upon a staff” (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14), Heshbon, Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon (
the well-known valuable plant (vitis vinifera) very frequently referred to in the Old and New Testaments, and cultivated from the earliest times. The first mention of this plant occurs in (Genesis 9:20,21) That it was abundantly cultivated in Egypt is evident from the frequent representations on the monuments, as well as from the scriptural allusions. (Genesis 40:9-11; Psalms 78:47) The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced, which were sometimes carried on a staff between two men, as in the case of the spies, (Numbers 13:23) and as has been done in some instances in modern times. Special…
Of this valuable and familiar plant there are several varieties, the natural products of warm climates, where also it has been cultivated from the earliest times. Hence the early and frequent mention of its products in Scripture, Ge 9:20 14:18 19:22 Job 1:18. The grape-vine grew plentifully in Palestine, De 8:8, and was particularly excellent in some of the districts. The Scriptures celebrate the vines of Sibmah and Eshcol; and profane authors mention the excellent wines of Gaza, Sarepta, Lebanon, Sharon, Ascalon, and Tyre. See SOREK.
The grapes of Egypt, Ge 40:11, being small, we may easily conceive of the surprise which was occasioned to the Israelites by witnessing the…
The Hebrew word בָּקַק (baqaq) has meanings related to both luxuriance and emptiness. It can refer to being fruitful or to the act of emptying or laying waste, with various forms indicating different nuances of these actions. The entries suggest a figurative use of the term to express concepts like depopulation or making something void.
Qal empty, lay waste
Niph. be emptied (laid waste)
Po. empty out (devastate) land.
base
H1238a בָּקַק be luxuriant H1238b בָּקַק empty
1238 baqaq baw-kah'
a primitive root; to pour out, i.e. to empty, figuratively,
to depopulate; by analogy, to spread out (as a fruitful
vine):--(make) empty (out), fail, X utterly, make void.
בָּקַק (ba.qaq) — be luxuriant.
to be luxuriant
בָּקַק (ba.qaq) — to empty.
1) to empty
1a) (Qal)
1a1) to empty, lay waste
1a2) to make void (fig.)
1b) (Niphal) to be emptied
1c) (Polel) to empty out, devastate
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.
פְּרִי 119 n.m. fruit
fruit of the ground, of produce in gen.
= offspring, fruit of womb
fig. of fruit of actions, i.e. their consequences
base
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
פְּרִי (pe.ri) — fruit.
1) fruit
1a) fruit, produce (of the ground)
1b) fruit, offspring, children, progeny (of the womb)
1c) fruit (of actions) (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
froot.
See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.
Fruit
A word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,
(1.) The fruit of the field, “corn-fruit” (Heb. dagan); all kinds of grain and pulse.
(2.) The fruit of the vine, “vintage-fruit” (Heb. tirosh); grapes, whether moist or dried.
(3.) “Orchard-fruits” (Heb. yitshar), as dates, figs, citrons, etc.
Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word “fruit” is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42;
שָׁוָה (shavah) is a Hebrew verb that conveys the idea of being even or smooth, and extends to meanings like agreeing, resembling, or making something like another. It is built from a primitive root and covers a range of uses, including to level, set, or adjust. The entries indicate various forms, such as Qal, Piel, and Hiphil, which express different nuances of the verb.
שָׁוָה vb. (be even, smooth, v. Pi., hence) agree with, be like, resemble
Qal it was not equalled to me, i.e. not requited
Pi. he hath levelled
Hiph. make like
Nithp. (appar.) are alike
base
[שָׁוָה] vb. Pi. set, place
base
H7737a שָׁוָה (be even, smooth, v. Pi., hence) agree with, be like, resemble . make like
. (appar.) are alike
H7737b שָׁוָה Pi. set, place
7737 shavah shaw-vaw'
a primitive root; properly, to level, i.e. equalize;
figuratively, to resemble; by implication, to adjust (i.e.
counterbalance, be suitable, compose, place, yield,
etc.):--avail, behave, bring forth, compare, countervail,
(be, make) equal, lay, be (make, a- )like, make plain, profit,
reckon.
שָׁוָה (sha.vah) — be like.
1) to agree with, be or become like, level, resemble
1a) (Qal)
1a1) to be like
1a2) equivalent (participle)
1a3) to set, place
1a4) setting (participle)
1b) (Piel) to level, smooth, still
1c) (Hiphil) to make like
1d) (Nithpael) to be alike
Aramaic equivalent: she.vah (שְׁוָה "be like" H7739A)
שָׁוָה (sha.vah) — to set.
(Piel) to set, place
Aramaic equivalent: she.vah (שְׁוָה "be set" H7739B)
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.
פְּרִי 119 n.m. fruit
fruit of the ground, of produce in gen.
= offspring, fruit of womb
fig. of fruit of actions, i.e. their consequences
base
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
פְּרִי (pe.ri) — fruit.
1) fruit
1a) fruit, produce (of the ground)
1b) fruit, offspring, children, progeny (of the womb)
1c) fruit (of actions) (fig.)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
Prep | N-mp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
- Designed for sacrifice
- To be made of earth, or unhewn stone
- Of brick, hateful to God
- Natural rocks sometimes used as
Jud 6:19-21; 13:19,20
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Prep | Adj — Preposition · verb qal infinitive construct commonHR/Vqcc
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
מַצֵּבָה (maṣṣēbā) refers to a pillar or a memorial stone, often associated with altars. It can also denote a stump or a standing image, potentially an idol. The word is derived from a participle form indicating something that is stationed or set up.
מַצֵּבָה, מַצֶּ֫בֶת n.f. pillar, maṣṣēbā, stump
base
H4676 מַצֵּבָה, מַצֶּ֫בֶת pillar, maṣṣēbā, stump
4676 matstsebah mats-tsay-baw'
feminine (causatively) participle of 5324; something
stationed, i.e. a column or (memorial stone); by analogy, an
idol:--garrison, (standing) image, pillar.
see HEBREW for 05324
מַצֵּבָה (mats.tse.vah) — pillar.
1) pillar, mastaba, stump
1a) pillar
1a1) as monument, personal memorial
1a2) with an altar
1b)(Hoph) stock, stump (of tree)
N-fp — Noun common · feminine plural absoluteHNcfpa
- The supports of a building
- Things raised up as memorials
- MADE OF
. Marble
. Wood
. Iron
. Brass
. Silver
- The vail and hangings of the tabernacle supported by
Ex 26:32,37; 36:36,38
- Two, placed in the temple porch
- OF MEMORIAL
. Sometimes of a single stone