Hosea 10:11 — Word Study
WLCוְאֶפְרַ֜יִם עֶגְלָ֤ה מְלֻמָּדָה֙ אֹהַ֣בְתִּי לָד֔וּשׁ וַאֲנִ֣י עָבַ֔רְתִּי עַל־ ט֖וּב צַוָּארָ֑הּ אַרְכִּ֤יב אֶפְרַ֙יִם֙ יַחֲר֣וֹשׁ יְהוּדָ֔ה יְשַׂדֶּד־ ל֖וֹ יַעֲקֹֽב׃
BSAEphraimʼEphrayim [a tribe of Israel, doubly fruitful] is a well-trainedlâmad [taught, guided] heiferʻeglâh [young female calf, nearly grown] that lovesʼâhab [has affection for] to threshdûwsh [tread, trample] ◂but Iʼănîy will place a yokeʻâbar■ onʻal her fairṭûwb [beautiful, lovely] I will harnessrâkab▸ [put a rider on, set to work] EphraimʼEphrayim JudahYᵉhûwdâh [the tribe of Judah, a son of Jacob] will plowchârash▸ [cultivate, work the land] [and] JacobYaʻăqôb [the father of the tribes of Israel] will break the hard groundsâdad▸ [harrow, prepare, difficult, stubborn, earth, land]
| Greek | English | Parsing |
|---|---|---|
| וְאֶפְרַ֜יִם | and Ephraim | Conjunction, noun proper masculine |
| עֶגְלָ֤ה | [was] a heifer | Noun common, feminine singular absolute |
| מְלֻמָּדָה֙ | trained | Verb, Pual, participle (passive) feminine singular |
| אֹהַ֣בְתִּי | [which] loved | Verb, Qal, participle (active) feminine singular common |
| לָד֔וּשׁ | to thresh | Preposition, verb qal infinitive construct common |
| וַאֲנִ֣י | and I | Conjunction, pronoun |
| עָבַ֔רְתִּי | I passed | Verb, Qal, perfect first person common singular |
| עַל־ | over | Preposition |
| ט֖וּב | [the] goodness of | Noun common, masculine singular construct |
| צַוָּארָ֑הּ | neck its | Noun common masculine singular construct, suffix |
| אַרְכִּ֤יב | I will cause to draw | Verb, Hiphil, imperfect first person common singular |
| אֶפְרַ֙יִם֙ | Ephraim | Noun proper masculine |
| יַחֲר֣וֹשׁ | it will plow | Verb, Qal, imperfect third person masculine singular |
| יְהוּדָ֔ה | Judah | Noun proper |
| יְשַׂדֶּד־ | it will harrow | Verb, Piel, imperfect third person masculine singular |
| ל֖וֹ | itself | Preposition, suffix |
| יַעֲקֹֽב׃ | Jacob | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ephraim is a well-trained heifer that loves to thresh; but I will place a yoke on her fair neck. I will harness Ephraim, Judah will plow, and Jacob will break the hard ground. |
| KJV | And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods. |
| ASV | And Ephraim is a heifer that is taught, that loveth to tread out the grain; but I have passed over upon her fair neck: I will set a rider on Ephraim; Judah shall plow, Jacob shall break his clods. |
| YLT | And Ephraim [is] a trained heifer — loving to thresh, And I — I have passed over on the goodness of its neck, I cause [one] to ride Ephraim, Plough doth Judah, harrow for him doth Jacob. |
| WEB | Ephraim is a trained heifer that loves to thresh, so I will put a yoke on her beautiful neck. I will set a rider on Ephraim. Judah will plow. Jacob will break his clods. |
| BBE | And Ephraim is a trained cow, taking pleasure in crushing the grain; but I have put a yoke on her fair neck; I will put a horseman on the back of Ephraim; Judah will be working the plough, Jacob will be turning up the earth. |
Where they part company is מְלֻמָּדָה — see How Translations Differ.
The sentence is structured around a main clause with several subordinate clauses detailing the actions that will follow.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbלָמַד
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 10:11
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 on Israelgenerated
Hosea 10:11 illustrates how Ephraim, representing the northern kingdom of Israel, is depicted as a well-trained heifer that delights in threshing, symbolizing its prosperity and strength. However, the Lord announces a coming yoke, indicating impending judgment and the need for discipline. This reflects the broader theme of Israel's unfaithfulness and the consequences that follow, as seen in the surrounding verses that call for repentance and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 4:16 | For Israel is as obstinate as a stubborn heifer. Can the LORD now shepherd them like lambs in an open meadow? |
| 2 | Jeremiah 50:11 | “Because you rejoice, because you sing in triumph— you who plunder My inheritance— because you frolic like a heifer treading grain and neigh like stallions, |
| 3 | Hosea 2:5 | For their mother has played the harlot and has conceived them in disgrace. For she thought, ‘I will go after my lovers, who give me bread and water, wool and linen, oil and drink.’ |
| 4 | Hosea 3:1 | Then the LORD said to me, “Go show love to your wife again, though she is loved by another and is an adulteress. Love her as the LORD loves the Israelites, though they turn to other gods and offer raisin cakes to idols. ” |
| 5 | Hosea 9:1 | Do not rejoice, O Israel, with exultation like the nations, for you have played the harlot against your God; you have made love for hire on every threshing floor. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מְלֻמָּדָה, me.lu.ma.Dahgenerated
The word מְלֻמָּדָה (*me.lu.ma.Dah*) is a passive participle derived from the root לָמַד (*lamad*), meaning 'to learn' or 'to teach'. This indicates that Ephraim has been well-trained or instructed, suggesting a level of preparation and capability. The passive form emphasizes that this training has been imparted by an external source, likely God or the community.
In this context, Ephraim's training reflects its potential for productivity and usefulness, particularly in agricultural terms. However, this also sets the stage for the consequences of its actions, as the Lord will place a yoke upon Ephraim, indicating a shift from freedom to servitude.
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 verb of the verse is אֹהַ֣בְתִּי, loved, which governs the description of Ephraim and the subsequent actions. The structure presents Ephraim as the subject, followed by a series of actions that indicate the Lord's intentions regarding Ephraim and the other tribes.
The sentence flows from Ephraim's characteristics to the actions of the Lord, highlighting the contrast between Ephraim's current state and the impending yoke, which emphasizes the transition from freedom to obligation.
Septuagint Backgroundgenerated
The Septuagint translates מְלֻמָּדָה as δεδιδαγμένη, meaning 'taught' or 'instructed'. This choice reflects a similar understanding of Ephraim's condition, emphasizing the training aspect while potentially broadening the implication of divine guidance.
This translation indicates the translators' understanding of Ephraim's situation as one of both capability and responsibility, aligning with the overall message of divine oversight in Israel's fate.
In plain words — the whole versegenerated
Hosea 10:11 describes Ephraim as a well-trained heifer that enjoys threshing grain. However, the Lord warns that He will place a yoke on her neck, indicating a coming judgment. This verse highlights Ephraim's strength and the consequences of its actions, while also mentioning Judah and Jacob's roles in the agricultural metaphor.
Frequently Asked Questionsgenerated
This metaphor suggests that Ephraim is strong and capable, having been well-prepared for work, particularly in agriculture.
The yoke symbolizes the burden and discipline that will be placed upon Ephraim as a consequence of its actions, indicating a shift from freedom to servitude.
Judah and Jacob are mentioned as part of the agricultural imagery, with Judah plowing and Jacob breaking the ground, illustrating the collective responsibilities of the tribes.
The verse conveys a warning about the consequences of unfaithfulness, highlighting both Ephraim's potential and the impending discipline from the Lord.
Reflection Questionsgenerated
- In what areas of my life do I feel well-trained and capable, and how can I use those strengths for good?
- What burdens or responsibilities do I carry, and how can I approach them with faith?
- How can I encourage others who may be struggling with their responsibilities, similar to Ephraim's situation?
- What lessons can I learn from Ephraim's example about the importance of obedience and faithfulness?
The early church on this verse — how the Fathers read it
The early Church Father Jerome comments on this verse, interpreting Ephraim's actions and the Lord's response as part of His divine judgment.
"Ephraim likes to tread his grain, as a trained cow; and I passed over his beauty in the hill and climbed over Ephraim: Judah will plow;Early Church Fathers on Hosea 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 10:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Ephraim [is as] an heifer [that is] taught, [and] loveth to tread out [the corn],.... Like a heifer taught to bear the yoke, and to plough; but learned it not, as the Targum; does not like it;
Read John Gill on Hosea 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods.
Read Robert Jamieson on Hosea 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs an heifer; a young and wanton heifer, unaccustomed to the yoke, not used to hard labour. Taught; used to, and so skilled in or acquainted with. Loveth to tread out the corn: what we do by thrashing, the Jews did by these heifers or oxen, tread out the corn, and in doing this the law provided that the ox should not be muzzled, but should eat what it would: so it was with Ephraim, he loved that work that was so pleasant, which so well fed him. And God doth let Ephraim know that he had been very much indulged herein: God had given them all abundance and prosperity, and with little labour or care; and he expected thankfulness for it; but no such thing was done by Ephraim, he grew more…
Read Matthew Poole on Hosea 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 10:11 And Ephraim [is as] an heifer [that is] taught, [and] loveth to tread out [the corn]; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods.Ver. 11. And Ephraim is as a heifer that is taught] sc. With the ox goad, which hath its name from teaching (Malmad), Judges 3:31, because therewith oxen are taught to plough, saith R. David. Ephraim was a bullock unaccustomed to the yoke, Jeremiah 31:18, but God brought her to it and taught her, though at first a backsliding heifer, Hosea 4:16, taught her, as Gideon taught the men of Succoth, with briers and thorns of the wilderness, so that they paid dear for their learning…
Read John Trapp on Hosea 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Heifer.—Translate, Ephraim is a trained heifer, which loves to thresh. Here the idea may be that Ephraim loves the easy and free work of treading out the corn, and so becomes fat and sleek; or the act of treading and threshing may point to the rough treatment which Ephraim has in her pride dealt out to her neighbours and enemies. But the former interpretation is more probable. The verse should continue to read thus:—And I passed by the fairness of her neck (to arrest her self-indulgence). I will harness Ephraim for riding—i.e., I will cause a rider, Assyria, to take possession of her, and she shall be bound in unwelcome toil to do the bidding of another.
Read Charles John Ellicott on Hosea 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Ephraim is as a heifer that is taught] One thoroughly broken in to the yoke. And loveth to tread out] Goes peaceably in the yoke; and is pleased because, not being nuzzled, she eats of the corn. I passed over upon her fair neck] I brought the yoke upon it, that she should not tread out the corn merely, but draw the plough and drag the harrow. These operations of husbandry are all referred to here, with some others. Ephraim shall tread out the corn, that there may be seed for the fields. Judah shall plough] That the furrows may receive it. Jacob shall break his clods.] Harrow - that the seed may be covered with the mould. Israel very frequently made great depredations on Judah; and…
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CambridgeThe Cambridge Bible for Schools and Colleges11. And Ephraim, &c.] Rather, Ephraim indeed is a heifer broken in and loving to thresh, and I have spared the beauty of her neck; (but now) will I make Ephraim to draw. Israel’s punishment is enhanced by contrast with her former prosperity, which, as a mark of the Divine goodness, is compared to the consideration with which a young heifer is treated by its master. The work of treading out the corn was pleasant and easy; the heifer could eat freely as it walked without a muzzle round and round the threshing-floor (Deuteronomy 25:4). But this heifer, that is, Israel, has abused the kindness of its Lord (comp. Deuteronomy 32:15), and henceforth shall be put to the heavy labour of the field—a…
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Albert Barnes1798–1870Barnes' Notes on the BibleEphraim is an heifer that is taught and that loveth to tread out the corn - The object of the metaphor in these three verses seems to be, to picture, under operations of husbandry, what God willed
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
Ephraim is a well-trained heifer that loves to thresh; but I will place a yoke on her fair neck. I will harness Ephraim, Judah will plow, and Jacob will break the hard ground.
Ephraim is a trained heifer that loves to thresh, so I will put a yoke on her beautiful neck. I will set a rider on Ephraim. Judah will plow. Jacob will break his clods.
Ephraim is a well-trained heifer that loves to thresh; but I will place a yoke on her fair neck. I will harness Ephraim, Judah will plow, and Jacob will break the hard ground.
Ephraim was a well-trained heifer who loved to thresh grain; I myself put a fine yoke on her neck. I will harness Ephraim. Let Judah plow! Let Jacob break up the unplowed ground for himself!
Tyndale line
And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods.
And Ephraim is a heifer that is taught, that loveth to tread out the grain; but I have passed over upon her fair neck: I will set a rider on Ephraim; Judah shall plow, Jacob shall break his clods.
And Ephraim is an heifer that is taught, that loveth to tread out the corn; but I have passed over upon her fair neck: I will set a rider on Ephraim; Judah shall plow, Jacob shall break his clods.
And Ephraim is as a heifer that is taught, and loveth to tread out the corn ; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods.
And Ephraim is as an heifer vsed to delite in threshing: but I will passe by her faire necke: I will make Ephraim to ride: Iudah shall plowe, and Iaakob shall breake his cloddes.
Strictly literal
And Ephraim is a trained heifer, that loveth to tread out [the corn]; I have passed over upon her fair neck: I will make Ephraim to draw; Judah shall plough, Jacob shall break his clods.
And Ephraim [is] a trained heifer — loving to thresh, And I — I have passed over on the goodness of its neck, I cause [one] to ride Ephraim, Plough doth Judah, harrow for him doth Jacob.
And Ephraim [is] a trained heifer—loving to thresh, || And I have passed over on the goodness of its neck, || I cause [one] to ride Ephraim, || Judah plows, Jacob harrows for him.
And Ephraim is as a well-taught heifer that loveth to tread out the corn; and I passed over her fair neck: now will I make Ephraim draw the wagon, Judah shall plough, and Jacob shall harrow the field for the enemy.
Ephraim is a trained heifer that loves to thresh the grain, so I will put a yoke on her fair neck. I will put a yoke on Ephraim; Judah will plow; Jacob will pull the harrow by himself.
From the Latin
Ephraim is a heifer taught to love to tread out corn, but I passed over upon the beauty of her neck: I will ride upon Ephraim, Juda shall plough, Jacob shall break the furrows for himself.
Simplified
Ephraim is like a trained heifer that loved to thresh the grain, but now I will place a yoke on her strong neck. I will harness Ephraim; Judah will have to pull the plow; and Jacob must break up the ground for himself.
And Ephraim is a trained cow, taking pleasure in crushing the grain; but I have put a yoke on her fair neck; I will put a horseman on the back of Ephraim; Judah will be working the plough, Jacob will be turning up the earth.
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 align closely in their wording, with only minor variations in structure. The Dead Sea Scrolls show some words preserved while others were supplied by an editor, but the core message remains consistent across these witnesses.
וְאֶפְרַ֜יִם עֶגְלָ֤ה מְלֻמָּדָה֙ אֹהַ֣בְתִּי לָד֔וּשׁ וַאֲנִ֣י עָבַ֔רְתִּי עַל־ ט֖וּב צַוָּארָ֑הּ אַרְכִּ֤יב אֶפְרַ֙יִם֙ יַחֲר֣וֹשׁ יְהוּדָ֔ה יְשַׂדֶּד־ ל֖וֹ יַעֲקֹֽב׃
15 of the 17 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.
[ואפרים] [עגלה] [מלמדה] [אהבתי] [לדוש] [ואני] עברתי על טוב [צואר׳ה] [ארכיב] [אפרים] [יחרוש] [יהודה] [ישדד] [ל׳ו] [יעקב]
3 words on the leather — 14 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 10:11
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.
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
The Hebrew word עֶגְלָה (*eglah*) means 'heifer' and refers to a female calf, particularly one that is nearly grown. It is also associated with a geographical location, עֶגְלַת (*eglat*), known as Eglath-shelishiyah, situated near Zoar and the southern border of Moab.
עֶגְלָה n.f. heifer
base
עֶגְלַת n.pr.loc. (the) third Eglath, near Zoar and S. border of Moab
base
H5697a עֶגְלָה heifer H5697b עֶגְלַת (the) third Eglath, near Zoar and S. border of Moab
5697 `eglah eg-law'
feminine of 5695; a (female) calf, especially one nearly
grown (i.e. a heifer):--calf, cow, heifer.
see HEBREW for 05695
עֶגְלָה (eg.lah) — heifer.
heifer
עֶגְלַת (eg.lat) — Eglath-shelishiyah.
§ Eglath = "heifer"
A place near Zoar and south of Moab
N-fs — Noun common · feminine singular absoluteHNcfsa
hef'-er (parah, in Nu 19 (see following article) and Ho 4:16; `eghlah, elsewhere in the Old Testament; damalis, in Heb 9:13):For the "heifer of three years old" in the King James Version, the Revised Version margin of Isa 15:5; Jer 48:34, see EGLATH-SHELISHIYAH. A young cow (contrast BULLOCK). The `eghlah figures specifically in religious rites only in the ceremony of De 21:1-9 for the cleansing of the land, where an unexpiated murder had been committed. This was not a sacrificial rite--the priests are witnesses only, and the animal was slain by breaking the neck--but sacrificial purity was required for the heifer.…
Heifer
Heb. ‘eglah, (Deut. 21:4, 6; Jer. 46:20). Untrained to the yoke (Hos. 10:11); giving milk (Isa. 7:21); ploughing (Judg. 14:18); treading out grain (Jer. 50:11); unsubdued to the yoke an emblem of Judah (Isa. 15:5; Jer. 48:34).
Heb. parah (Gen. 41:2; Num. 19:2). Bearing the yoke (Hos. 4:16)…
(1 Samuel 6:7-12; Job 21:10; Isaiah 7:21) The heifer or young cow was not commonly used for ploughing, but only for treading out the corn. (Hosea 10:11) but see Judg 14:18 When it ran about without any headstall, (26:4) hence the expression an "unbroken heifer," (Hosea 4:16) Authorized Version "backsliding" to which Israel is compared.
Red heifers were to be offered in sacrifice for the national sins, in the impressive manner described in Nu 19:1-10, illustrating the true sacrifice for sin in the person of Christ, Heb 9:13,14. The well-fed heifer was a symbol of wanton wildness, Jer 46:20 50:11 Ho 4:16.
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
V-Pual-Inf-c — Verb · Pual · participle (passive) feminine singularHVPsfsa
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal — Verb · Qal · participle (active) feminine singular commonHVqrfsc
דּוּשׁ (duwsh) is a Hebrew verb meaning to tread or thresh. It encompasses actions like trampling and breaking, with forms indicating both active and passive states, such as being trampled or threshed. The word appears in contexts related to agricultural processes, notably in Jeremiah 50:11.
דּוּשׁ, דִּישׁ vb. tread, thresh
Qal tread on, trample on
Niph. be trampled down
Hoph. be threshed
base
H1758 דּוּשׁ, דִּישׁ tread, thresh
1758 duwsh doosh
or dowsh {dosh}; or diysh {deesh}; a primitive root; to
trample or thresh:--break, tear, thresh, tread out (down), at
grass (Jer. 50:11, by mistake for 1877).
see HEBREW for 01877
דּוּשׁ (dush) — to tread.
1) to tread out, thresh
1a) (Qal) to tread on, trample on, thresh
1b) (Niphal) to be trampled down
1c) (Hophal) to be threshed
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
טוּב (tuv) refers to goodness in various forms, including good things, property, beauty, and joy. It encompasses both concrete and abstract notions of goodness, such as welfare and the goodness of God. The word is derived from a root meaning 'good' and is used broadly in the Old Testament to express positive qualities.
טוּב n.m. good things, goods, goodness
base
H2898 טוּב good things, goods, goodness
2898 tuwb toob
from 2895; good (as a noun), in the widest sense, especially
goodness (superlative concretely, the best), beauty, gladness,
welfare:--fair, gladness, good(-ness, thing, -s), joy, go well
with.
see HEBREW for 02895
טוּב (tuv) — goodness.
1) goods, good things, goodness
1a) good things
1b) goods, property
1c) fairness, beauty, joy, prosperity, goodness (abstract)
1d) goodness (of taste, discernment)
1e) goodness (of God) (abstract)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word צַוָּאר (*tsavvar*) primarily means 'neck' or 'back of the neck,' and can refer to both humans and animals. It is related to the word צַוָּרוֹן (*tsavvaron*), which means 'necklace,' as noted in Song of Solomon 4:9. The term is derived from a root meaning 'binding,' suggesting a connection to burdens carried on the neck.
צַוָּאר n.m. neck, back of neck
base
[צַוָּרוֹן] n.[m.]pl. necklace;—sf. Ct 4:9.
ref
H6677a צַוָּאר neck, back of neck H6677b צַוָּרוֹן n. [m.] pl. necklace
6677 tsavva'r tsav-vawr'
or tsavvar (Nehemiah 3:5) {tsav-vawr'}; or tsavvaron (Song of
Solomon 4:9) {tsav-vaw-rone'}; or (feminine) tsavva.rah (Micah
2:3) {tsav-vaw-raw'}; intensively from 6696 in the sense of
binding; the back of the neck (as that on which burdens are
bound):--neck.
see HEBREW for 06696
צַוָּאר (tsav.var) — neck.
1) neck, back of neck
1a) neck, back of neck (of man)
1b) neck (of animals)
Aramaic equivalent: tsav.var (צַוַּאר "neck" H6676)
צַוָּרוֹן (tsav.va.ron) — necklace.
necklace
HNcmsc/Sp3fs — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
רָכַב (rakab) is a Hebrew verb meaning to ride, mount, or sit upon something, typically an animal or vehicle. It can also imply causing someone or something to ride or draw, as in plowing. The entries highlight its use in various forms, including a participle for 'rider' and figurative expressions.
רָכַב vb. mount and ride, ride
Qal
mount, mount and sit or ride
ride, be riding
pt., as subst., rider
Hiph.
cause to (mount and) ride
cause to draw (plough, etc.)
fig. cause hand to ride upon (grasp) bow
base
H7392 רָכַב mount and ride, ride .. mount, mount and sit or ride
. ride, be riding
. pt., as subst., rider
. . cause to (mount and) ride
. cause to draw (plough, etc.)
. fig. cause hand to ride upon (grasp) bow
7392 rakab raw-kab'
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to
despatch:--bring (on (horse-)back), carry, get (oneself) up,
on (horse-)back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
רָכַב (ra.khav) — to ride.
1) to mount and ride, ride
1a) (Qal)
1a1) to mount, mount and sit or ride
1a2) to ride, be riding
1a3) rider (subst)
1b) (Hiphil)
1b1) to cause to ride, cause to (mount and) ride
1b2) to cause to draw (plough, etc)
1b3) to cause to ride upon (fig)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
plou (charash; arotrioo): No implement of the Bible is more frequently illustrated today than the plow. This is partly because there is every reason to believe that the plows still used throughout Egypt, Palestine, and Syria are counterparts of the ancient ones. The first plows were probably an adaptation of the ancient Egyptian hoe, where the handle was lengthened in order that animals might be hitched to it. To make it easier to break up the ground, it was pointed, and handles were added by which it could be guided. The ancient plow probably varied in type in different sections of the country, as it does today. In one form a young tree Of oak or other strong wood of a diameter of 3 or 4 inches is cut off just below a good-sized branch and again 15 or 20 inches above. The upper end of the severed trunk is pointed and forms the share. Between this and the side branch is fitted a brace.…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
שָׂדַד (sadad) is a Hebrew verb meaning to harrow, specifically in the context of breaking clods or preparing a field. The entries indicate that it is a primitive root and primarily used in the Piel form, which emphasizes the action of harrowing.
[שָׂדַד] vb. Pi. harrow
base
H7702 [שָׂדַד] Pi. harrow
7702 sadad saw-dad'
a primitive root; to abrade, i.e. harrow a field:--break
clods, harrow.
שָׂדַד (sa.dad) — to harrow.
(Piel) to harrow
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
har'-o (sadhadh): Sadhadh occurs in 3 passages (Job 39:10; Isa 28:24; Ho 10:11). In the first 2 it is translated "harrow," in the last "break the clods." That this was a separate operation from plowing, and that it was performed with an instrument drawn by animals, seems certain. As to whether it corresponded to our modern harrowing is a question. The reasons for this uncertainty are:
(1) the ancient Egyptians have left no records of its use;
(2) at the present time, in those parts of Palestine and Syria where foreign methods have not been introduced, harrowing is not commonly known, although the writer has been told that in some districts the ground is leveled after plowing with the threshing-sledge or a log drawn by oxen.…
Harrow
(Heb. harits), a tribulum or sharp threshing sledge; a frame armed on the under side with rollers or sharp spikes (2 Sam. 12:31; 1 Chr. 20:3).
Heb. verb sadad, to harrow a field, break its clods (Job 39:10; Isa. 28:4; Hos. 10: 11). Its form is unknown. It may have resembled the instrument still in use in Egypt.
The word so rendered, (2 Samuel 12:31; 1 Chronicles 20:3) is probably a threshing-machine. The verb rendered "to harrow," (Job 39:10; Isaiah 28:24; Hosea 10:11) expresses apparently the breaking of the clods, and is so far analogous to our harrowing --but whether done by any such machine as we call a "harrow" is very doubtful.
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
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
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
