Hosea 12:4 — Word Study
WLCוָיָּ֤שַׂר אֶל־ מַלְאָךְ֙ וַיֻּכָ֔ל בָּכָ֖ה וַיִּתְחַנֶּן־ ל֑וֹ בֵּֽית־ אֵל֙ יִמְצָאֶ֔נּוּ וְשָׁ֖ם יְדַבֵּ֥ר עִמָּֽנוּ׃
BSAbellybeṭen to assailʻâqab Obj.ʼêth brotherʼâch strengthʼôwn to strivesârâh withʼêth Godʼĕlôhîym
| Greek | English | Parsing |
|---|---|---|
| וָיָּ֤שַׂר | and he struggled | Verb, Qal, sequential imperfect third person masculine singular |
| אֶל־ | against | Preposition |
| מַלְאָךְ֙ | an angel | Noun common, masculine singular absolute |
| וַיֻּכָ֔ל | and he prevailed | Verb, Qal, sequential imperfect third person masculine singular |
| בָּכָ֖ה | he wept | Verb, Qal, perfect third person masculine singular |
| וַיִּתְחַנֶּן־ | and he sought favor | Verb, Hithpael, sequential imperfect third person masculine singular |
| ל֑וֹ | to him | Preposition, suffix |
| בֵּֽית־ | Beth- | Noun proper |
| אֵל֙ | -el | Noun proper |
| יִמְצָאֶ֔נּוּ | he found him | Verb qal imperfect third person masculine singular, suffix |
| וְשָׁ֖ם | and there | Conjunction, adverb |
| יְדַבֵּ֥ר | he spoke | Verb, Piel, imperfect third person masculine singular |
| עִמָּֽנוּ׃ | with us | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yes, he struggled with the angel and prevailed; he wept and sought His favor; he found Him at Bethel and spoke with Him there — |
| KJV | Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Beth-el, and there he spake with us; |
| ASV | yea, he had power over the angel, and prevailed; he wept, and made supplication unto him: he found him at Beth-el, and there he spake with us, |
| YLT | Yea, he is a prince unto the Messenger, And he overcometh [by] weeping, And he maketh supplication to Him, At Bethel He doth find him, And there He doth speak with us, |
| WEB | Indeed, he struggled with the angel, and prevailed; he wept, and made supplication to him. He found him at Bethel, and there he spoke with us— |
| BBE | He had a fight with the angel and overcame him; he made request for grace to him with weeping; he came face to face with him in Beth-el and there his words came to him; |
Translations agree on the key actions of struggling and prevailing.
The main action is supported by two participial phrases that elaborate on Jacob's emotional and communicative responses.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבֶּטֶן
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 12:4
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 Struggle of Jacobgenerated
Hosea 12:4 reflects on Jacob's life, particularly his encounter with the angel, which symbolizes Israel's ongoing struggle with God. This verse highlights the emotional aspects of Jacob's plea for favor and the significance of Bethel as a sacred site where he encountered God. The surrounding verses provide context about Jacob's early life and the broader themes of Israel's relationship with God, emphasizing the need for justice and faithfulness in their covenant.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 32:29 | And Jacob requested, “Please tell me your name.” But he replied, “Why do you ask my name?” Then he blessed Jacob there. |
| 2 | Genesis 48:15 | Then he blessed Joseph and said: “May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, |
| 3 | Exodus 3:2–5 | There the angel of the LORD appeared to him in a blazing fire from within a bush. Moses saw the bush ablaze with fire, but it was not consumed. |
| 4 | Isaiah 63:9 | In all their distress, He too was afflicted, and the Angel of His Presence saved them. In His love and compassion He redeemed them; He lifted them up and carried them all the days of old. |
| 5 | Malachi 3:1 | “Behold, I will send My messenger, who will prepare the way before Me. Then the Lord whom you seek will suddenly come to His temple—the Messenger of the covenant, in whom you delight—see, He is coming,” says the LORD of Hosts. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יָּ֤שַׂר, vai.Ya.sargenerated
The verb יָּ֤שַׂר (yasar) means 'to struggle' or 'to reign', indicating a sense of power or victory. In this verse, it captures Jacob's intense wrestling with the angel, signifying a pivotal moment of transformation and divine encounter.
The parsing as a sequential imperfect third person masculine singular shows that this action is ongoing and significant, highlighting Jacob's active role in seeking God's favor.
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 יָּ֤שַׂר, he struggled, governs the entire verse, with multiple clauses detailing the actions that follow. The structure emphasizes Jacob's struggle, emotional plea, and divine encounter in a fluid narrative.
The sequence of verbs — struggling, prevailing, weeping, seeking favor, finding, and speaking — builds a comprehensive picture of Jacob's experience, showcasing both his physical and emotional journey.
Septuagint Backgroundgenerated
The Septuagint translates יָּ֤שַׂר as ἐπτέρνισεν, which suggests a more physical struggle, possibly emphasizing the wrestling aspect of Jacob's encounter. This choice reflects a different interpretive angle on the nature of Jacob's struggle with the divine.
The choice of ἐνίσξυσεν for the concept of prevailing suggests a focus on the outcome of the struggle, indicating strength and victory in the encounter.
In plain words — the whole versegenerated
Hosea 12:4 tells us about Jacob's struggle with an angel, where he fought and overcame, wept, and sought God's favor. He found God at Bethel and spoke with Him there, highlighting the importance of this encounter.
Frequently Asked Questionsgenerated
Jacob's struggle represents a significant moment of transformation and wrestling with God, reflecting the challenges faced by Israel in their relationship with Him.
Bethel, meaning 'house of God', is significant as the place where Jacob encountered God, symbolizing a sacred space for divine communication.
Jacob's weeping indicates deep emotional distress and a heartfelt plea for favor, showing the intensity of his desire for God's blessing.
This verse illustrates the ongoing struggle of Israel with God, emphasizing themes of repentance, divine favor, and the need for justice and faithfulness.
Reflection Questionsgenerated
- In what ways do I struggle with my faith, similar to Jacob's struggle?
- How can I seek God's favor in my own life, as Jacob did?
- What does it mean for me to encounter God in my own 'Bethel'?
- How can I express my emotions to God like Jacob did when he wept?
The early church on this verse — how the Fathers read it
Early Christian writers have referenced this verse to discuss Jacob's struggle and divine encounters, illustrating its significance in understanding God's relationship with humanity.
There were places in Jerusalem where he taught and other places to which he retired. “In daytime he was teaching in the temple.” Just this had been foretold by Hosea: “In my house did they find me, and there did I speak with them.”Early Church Fathers on Hosea 12 →
It happened one day that the enemy of the human race met the wrestler of the eternal King on a journey and challenged him with these words: “If you would like to see what each of us can accomplish with his strength,Early Church Fathers on Hosea 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 12:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, he had power over the angel, and prevailed,.... This is repeated in different words, not only for the confirmation of it, it being a very extraordinary thing, and difficult of belief; but to
Read John Gill on Hosea 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us; Yea, he had power over the angel - the uncreated "angel
Read Robert Jamieson on Hosea 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe; your famous progenitor of whom you boast. Had power; behaved himself as a prince with God, . Over; with: the angel was willing to be conquered, or Jacob could not have gotten the victory. The angel; called God, , and, , is Jehovah, Lord of hosts. He was no created angel, but the uncreated Angel Christ, the Messiah, eternal God by nature and essence, angel by office and voluntary undertaking. And prevailed; got the victory, went out of the field a conqueror, but not by such arms and methods as you use. You are conquered by man because of your sins, he conquered with God by faith and prayer. He, not the angel, as some through mistake, but your father Jacob, wept: by this we know he prayed…
Read Matthew Poole on Hosea 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 12:4 Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him [in] Bethel, and there he spake with us;Ver. 4. Yea, he had power over the angel] That Angel of the covenant, Malachi 3:1, the Angel of the great council (μεγαληςβουληςαγγελος), as the Seventy render Isaiah 9:6, the Lord Christ, who redeemed Jacob from all evil, Genesis 48:16, and is called Elohim in the former verse. Jacob is reproved for asking his name, an argument of his majesty. God, as he surmounteth all creatures, and hath no parallel, so he surpasseth all notion, and is above all name. The Africans call him Amon, that is, Heus, tu, cluis es? Our best eloquence of him is…
Read John Trapp on Hosea 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3, 4) Had power.—Should be, strove. Prayers and tears were the weapons used in the memorable struggle for pardon, reconciliation, peace in the self-conquest as well as the God-conquest which was achieved. “At Bethel He (Jehovah) found him (Jacob)” not once only, but on repeated occasions (Genesis 28:11; Genesis 35:1),and in the subsequent history of the children of Israel.
Read Charles John Ellicott on Hosea 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. He had power over the Angel] Who represented the invisible Jehovah. He wept, and made supplication] He entreated with tears that God would bless him; and he prevailed. The circumstance of his weeping is not mentioned in Genesis. He found him in Beth-el] It was there that God made those glorious promises to Jacob relative to his posterity. See Genesis 28:13-15.
Read AdamClarke on Hosea 12 →
CambridgeThe Cambridge Bible for Schools and Colleges4. he had power over] Rather, he contended with.he wept, &c.] (The subject is Jacob, not the angel.) This feature is not given in Genesis 32; it is however well adapted to the hortatory object of Hosea. The Septuagint has, ‘they wept’, &c. he found him in Beth-el] (The subject is Jehovah.) Two visions of Jacob’s are recorded in explanation of the name Bethel (Genesis 28:10-22; Genesis 35:9-15). They proceed from different documents, and either of them may have been current in the circle to which Hosea belonged; the latter is of course pure conjecture. The Septuagint strangely has, ‘They found me in the house of On’ (i.e. Aven or Beth-aven instead of Bethel, comp. Hosea 4:15). there he spake…
Read Cambridge on Hosea 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe wept and made supplication unto Him - Jacob’s weeping is not mentioned by Moses. Hosea then knew more than Moses related.
Read Albert Barnes on Hosea 12 →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
Yes, he struggled with the angel and prevailed; he wept and sought His favor; he found Him at Bethel and spoke with Him there —
Indeed, he struggled with the angel, and prevailed; he wept, and made supplication to him. He found him at Bethel, and there he spoke with us—
Yes, he struggled with the angel and prevailed; he wept and sought His favor; he found Him at Bethel and spoke with Him there—
He struggled with an angel and prevailed; he wept and begged for his favor. He found God at Bethel, and there he spoke with him!
Tyndale line
Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Beth-el, and there he spake with us;
yea, he had power over the angel, and prevailed; he wept, and made supplication unto him: he found him at Beth-el, and there he spake with us,
yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him at Beth-el, and there he spake with us;
Yes, he had power over the angel, and prevailed: he wept, and made supplication to him: he found him in Beth-el, and there he spoke with us;
And had power ouer the Angel, and preuailed: he wept and praied vnto him: he founde him in Beth-el, and there he spake with vs.
Strictly literal
Yea, he wrestled with the Angel, and prevailed; he wept, and made supplication unto him: he found him in Bethel, and there he spoke with us,
Yea, he is a prince unto the Messenger, And he overcometh [by] weeping, And he maketh supplication to Him, At Bethel He doth find him, And there He doth speak with us,
Indeed, he is a prince to the Messenger, || And he overcomes [by] weeping, || And he makes supplication to Him, || At Bethel He finds him, || And there He speaks with us,
(12:5) Yea, he strove with an angel, and prevailed; he wept, and made supplication unto him: in Beth-el he should find him, and there he will speak with us.
He struggled with the angel and won. He wept and begged for his favor. He met God at Bethel; there God spoke with him.
From the Latin
And he prevailed over the angel, and was strengthened: he wept, and made supplication to him: he found him in Bethel, and there he spoke with us.
Simplified
He fought with the angel, and he won. He wept, and begged him for a blessing. Jacob found God at Bethel, and spoke with him there—
He had a fight with the angel and overcame him; he made request for grace to him with weeping; he came face to face with him in Beth-el and there his words came to him;
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 presents the verse as it stands, while the Septuagint matches only some words, indicating a partial agreement in the translation. The Dead Sea Scrolls fragment shows significant overlap with the Masoretic Text, confirming the core elements of the verse while also reflecting some editorial restoration.
וָיָּ֤שַׂר אֶל־ מַלְאָךְ֙ וַיֻּכָ֔ל בָּכָ֖ה וַיִּתְחַנֶּן־ ל֑וֹ בֵּֽית־ אֵל֙ יִמְצָאֶ֔נּוּ וְשָׁ֖ם יְדַבֵּ֥ר עִמָּֽנוּ׃
7 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[בבטן] [עקב] [את] [אחי׳ו] [ובאונ׳ו] [שרה] את אלוהים
8 words of the verse are on this fragment — 1 partly restored, 6 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 12:4
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.
The Hebrew word שָׂרַר (sarár) is a verb meaning to act as a prince or to rule. It encompasses the ideas of reigning, governing, and having power, with forms indicating both direct ruling and the act of making others rulers. The entries suggest its use in various contexts, including governance over Israel.
[שָׂרַר] vb. denom. be, or act as, prince, rule
Qal Abim. ruled over Isr. three years
Hithp. that thou shouldst also keep playing the prince over us.
Hiph. they made princes
base
H7786 שָׂרַר vb. denom. be, or act as, prince, rule
7786 suwr soor
a primitive root; properly, to vanquish; by implication, to
rule (causatively, crown):--make princes, have power, reign.
See 5493.
see HEBREW for 05493
שׂוּר (sur) — to reign.
1) to be or act as prince, rule, contend, have power, prevail over
1a) (Qal) to rule over, govern
1b) (Hiphil) to make rulers, play the prince
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
מַלְאָךְ (mal'ak) means 'messenger' and can refer to an angel, particularly as a messenger of God. It is derived from a root meaning to dispatch as a deputy and encompasses roles such as ambassador, prophet, and teacher. The term is used in contexts that include divine communication.
מַלְאָךְ 214 n.m. messenger
messenger
angel, as messenger of God
the theophanic angel
base
H4397 מַלְאָךְ messenger . messenger
. angel, as messenger of God
. the theophanic angel
4397 mal'ak mal-awk'
from an unused root meaning to despatch as a deputy; a
messenger; specifically, of God, i.e. an angel (also a
prophet, priest or teacher):--ambassador, angel, king,
messenger.
מַלְאָךְ (ma.le.akh) — messenger.
: messenger
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
מַלְאָךְ (ma.le.akh) — messenger: angel.
: angel
1) messenger, representative
1a) messenger
1b) angel
1c) the theophanic angel
HNcmsa — Noun common · masculine singular absoluteHNcmsa
an'-jel (mal'akh; Septuagint and New Testament, aggelos):
I. DEFINITION AND SCRIPTURE TERMS
II. ANGELS IN OLD TESTAMENT
1. Nature, Appearances and Functions
2. The Angelic Host
3. The Angel of the Theophany
III. ANGELS IN NEW TESTAMENT
1. Appearances
2. The Teaching of Jesus about Angels
3. Other New Testament References
IV. DEVELOPMENT OF THE DOCTRINE
V. THE REALITY OF ANGELS
LITERATURE
I. Definition and Scripture Terms.
The word angel is applied in Scripture to an order of supernatural or heavenly beings whose business it is to act as God's messengers to men, and as agents who carry out His will. Both in Hebrew and Greek the word is applied to human messengers (1Ki 19:2; Lu 7:24); in Hebrew it is used in the singular to denote a Divine messenger, and in the plural for human messengers…
Angel
A word signifying, both in the Hebrew and Greek, a “messenger,” and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20).
It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17;
The original word, both in Hebrew and Greek, means messenger, and is so translated, Mt 11:10 Lu 7:24. It is often applied to an ordinary messenger, Job 1:14 1Sa 11:3 Lu 9:52; to prophets, Isa 42:19 Hag 1:13; to priests, Ec 5:6 Mal 2:7; and even to inanimate objects, Ps 78:49 104:4 2Co 12:7. Under the…
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
Hc/Vtw3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
HNpl — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
HNpl — Noun properHNpl
See GOD, NAMES OF.
Strength, one of the names of God, especially in poetry,
Ge 33:18-20. It is very often found in proper names, as Bethel, Daniel, Elijah, etc. Eloi, like Eli, means, My God.
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
HVqi3ms/Sp3ms — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
HC/D — Conjunction · adverbHC/D
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
spok (1Ki 7:33).
See SEA, THE MOLTEN.
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
