Hosea 12:8 — Word Study
WLCוַיֹּ֣אמֶר אֶפְרַ֔יִם אַ֣ךְ עָשַׁ֔רְתִּי מָצָ֥אתִי א֖וֹן לִ֑י כָּל־ יְגִיעַ֕י לֹ֥א יִמְצְאוּ־ לִ֖י עָוֹ֥ן אֲשֶׁר־ חֵֽטְא׃
BSACanaanKᵉnaʻan handyâd balancemôʼzên deceitmirmâh to oppressʻâshaq to loveʼâhab
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he has said | Verb, Qal, sequential imperfect third person masculine singular |
| אֶפְרַ֔יִם | Ephraim | Noun proper masculine |
| אַ֣ךְ | surely | Adverb |
| עָשַׁ֔רְתִּי | I have become rich | Verb, Qal, perfect first person common singular |
| מָצָ֥אתִי | I have found | Verb, Qal, perfect first person common singular |
| א֖וֹן | wealth | Noun common, masculine singular absolute |
| לִ֑י | for myself | Preposition, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| יְגִיעַ֕י | toil my | Noun common masculine plural construct, suffix |
| לֹ֥א | not | Particle |
| יִמְצְאוּ־ | people will find | Verb, Qal, imperfect third person masculine plural |
| לִ֖י | to me | Preposition, suffix |
| עָוֹ֥ן | iniquity | Noun common, masculine singular absolute |
| אֲשֶׁר־ | which | Particle |
| חֵֽטְא׃ | [is] sin | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And Ephraim boasts: “How rich I have become! I have found wealth for myself. In all my labors, they can find in me no iniquity that is sinful.” |
| KJV | And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin. |
| ASV | And Ephraim said, Surely I am become rich, I have found me wealth: in all my labors they shall find in me no iniquity that were sin. |
| YLT | And Ephraim saith: 'Surely I have become rich, I have found wealth for myself, All my labours — they find not against me iniquity that [is] sin.' |
| WEB | Ephraim said, “Surely I have become rich. I have found myself wealth. In all my wealth they won’t find in me any iniquity that is sin.” |
| BBE | And Ephraim said, Now I have got wealth and much property; in all my works no sin may be seen in me. |
Where they part company is א֖וֹן — see How Translations Differ.
The structure centers around Ephraim's boast, with several phrases elaborating on his claims and the denial of wrongdoing.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָד
verbבְּ
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 12:8
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 Moral Condition of Israelgenerated
Hosea 12:8 captures Ephraim's pride in his riches and his claim of innocence regarding sin. This verse highlights the disconnect between Ephraim's self-assessment and the reality of their moral failures. The surrounding verses emphasize the deceitful practices of merchants and God's reminder of His ongoing relationship with Israel, contrasting their self-reliance with His sovereignty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 31:24–25 | If I have put my trust in gold or called pure gold my security, |
| 2 | Psalm 49:6 | They trust in their wealth and boast in their great riches. |
| 3 | Psalm 52:7 | “Look at the man who did not make God his refuge, but trusted in the abundance of his wealth and strengthened himself by destruction.” |
| 4 | Psalm 62:10 | Place no trust in extortion, or false hope in stolen goods. If your riches increase, do not set your heart upon them. |
| 5 | Zechariah 11:5 | whose buyers slaughter them without remorse. Those who sell them say, ‘Blessed be the LORD, for I am rich!’ Even their own shepherds have no compassion on them. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — עָשַׁרְתִּי, 'aShar.tigenerated
The verb עָשַׁר (ashar) means to become rich or to enrich oneself. It describes both the act of acquiring wealth and the state of being wealthy. The parsing indicates a perfect tense, showing that Ephraim claims to have already achieved this status.
This verb is often associated with financial prosperity, as seen in various contexts throughout the Bible. Here, it underscores Ephraim's boastful attitude about his wealth, suggesting a sense of pride and self-sufficiency that may lead to moral blindness.
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 יֹּ֣אמֶר (yo.mar), he has said, governs the entire verse, with Ephraim as the subject expressing his boast. The structure emphasizes Ephraim's declaration of wealth and innocence.
The sentence is built around Ephraim's claims, with a series of phrases detailing what he has found and what others will not find in him. This arrangement highlights the contrast between his self-perception and the reality of his actions.
Septuagint Backgroundgenerated
The Septuagint translates עָשַׁר as ζυγὸς (zygon), which typically means 'yoke' or 'balance.' This choice may reflect an interpretation that emphasizes the weighing of one's actions against their claims of innocence.
This rendering suggests a broader consideration of moral balance, contrasting Ephraim's self-assertion with the reality of his iniquity.
In plain words — the whole versegenerated
Hosea 12:8 shows Ephraim boasting about his wealth and claiming he has done nothing wrong in his work. This highlights a disconnect between his self-image and the reality of his moral condition, as he believes he has found riches for himself without guilt.
Frequently Asked Questionsgenerated
Ephraim is expressing pride in his financial success, suggesting a reliance on material wealth rather than on God.
The verse indicates that Ephraim is blind to his own iniquity, believing he is innocent despite engaging in dishonest practices.
This phrase underscores Ephraim's denial of wrongdoing, emphasizing the contrast between his perception and God's standards of morality.
It reflects themes of pride, self-deception, and the consequences of relying on wealth rather than faithfulness to God.
Reflection Questionsgenerated
- In what ways do I see pride affecting my own life or the lives of those around me?
- How can I ensure that my self-assessment aligns with God's standards rather than my own perceptions?
- What steps can I take to avoid the pitfalls of self-deception regarding my actions and motivations?
- How does this passage challenge me to reflect on my relationship with material wealth?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 12:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Ephraim said, yet I am become rich,.... Notwithstanding they took such unjust methods, as to use deceitful balances, they prospered in the world, got abundance of riches; and therefore concluded
Read John Gill on Hosea 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall
Read Robert Jamieson on Hosea 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEphraim said; this covetous, oppressive merchant reckoned with himself, or discoursed with himself, upon the whole of his trading. Yet I am become rich; whatever is said by some, or thought by others, yet I get what I aim at: either it is good and lawful, and prospered to me by the blessing of God on it because it is just and righteous, or it is not so bad as morose prophets and preachers make it, or at worst (which I will venture, saith Ephraim) it lessens my innocency, but improves my stock, and this is more to such merchants than all the poor innocence in the world. I have found me out substance; the same thing, with a vain boast of what is not in his wealth and substance. If in his gain…
Read Matthew Poole on Hosea 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 12:8 And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me that [were] sin.Ver. 8. And Ephraim said, Yet I am become rich] Sed mihi plaudo domi. I have it howsoever though I hear ill for it; though the prophet inveigh against my covetousness, yet I am rich while he and his companions are poor and indigent. Yea, I have found me out substance] An idol so the Vulgate renders it; and, indeed, every covetous man is an idolater, Ephesians 5:5, and performs both outward and inward service to his mammon of unrighteousness, to his golden calf. Substance he here creaks of, and rest to his soul (as the Seventy render it…
Read John Trapp on Hosea 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Translate, And Ephraim saith, Surely I have become wealthy; I have gotten me substance (i.e., by legitimate means, not robbery): all my earnings bring me not guilt as would be sin (i.e., requiring expiation). Such a coarse pursuit of wealth, and such glorying in the innocence of the entire process by which it has been obtained, has its parallel in the moral position of the Laodicean Church, rebuked by our Lord (Revelation 3).
Read Charles John Ellicott on Hosea 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. I am become rich] They boasted in their riches, notwithstanding the unjust manner in which they were acquired. In all my labours they shall find none iniquity in me] This is frequently the language of merchants, tradesmen, c. None are so full of professions of equity and justice, while all the time they are endeavouring to overreach, both in buying and selling. "Sir, I cannot afford it at that price." "It is not mine for that money." "I assure you that it cost me more than you offer." "I am sorry I cannot take your money but if I did, I should lose by the article," c., &c., &c. I have heard such language over and over, when I knew every word was false. Truth is a sacred thing in…
Read AdamClarke on Hosea 12 →
CambridgeThe Cambridge Bible for Schools and Colleges8–15. Not Israel, but Canaan should he be called; for his ideal is Canaan’s. The end justifies the means, and his end is—to become rich! But how bitterly will he be disappointed. He must in short begin his history over again, and repeat his wilderness-wanderings. Or to speak more plainly, idolatry must be rooted out. Jehovah must take up the challenge thrown down by Ephraim. Just before the severe final rebuke, Hosea resumes his appeal to the instructive history of Jacob; but Hosea 12:12-13 may be misplaced.
Read Cambridge on Hosea 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd Ephraim said, Yet am I become rich - Literally, “I am simply rich.” As if he said, “the only result of all this, with which the prophets charge me, is that ‘I am become rich:’ and since God thus
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
And Ephraim boasts: “How rich I have become! I have found wealth for myself. In all my labors, they can find in me no iniquity that is sinful.”
Ephraim said, “Surely I have become rich. I have found myself wealth. In all my wealth they won’t find in me any iniquity that is sin.”
And Ephraim boasts: “How rich I have become! I have found wealth for myself. In all my labors, they can find in me no iniquity that is sinful.”
Ephraim boasts, “I am very rich! I have become wealthy! In all that I have done to gain my wealth, no one can accuse me of any offense that is actually sinful.”
Tyndale line
And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin.
And Ephraim said, Surely I am become rich, I have found me wealth: in all my labors they shall find in me no iniquity that were sin.
And Ephraim said, Surely I am become rich, I have found me wealth: in all my labours they shall find in me none iniquity that were sin.
And Ephraim said, Yet I have become rich, I have found for myself substance: in all my labors they shall find no iniquity in me that were sin.
And Ephraim saide, Notwithstanding I am rich, I haue found me out riches in all my labours: they shall finde none iniquitie in me, that were wickednesse.
Strictly literal
And Ephraim saith, Nevertheless I am become rich, I have found me out substance; in all my labours they shall find none iniquity in me that were sin.
And Ephraim saith: 'Surely I have become rich, I have found wealth for myself, All my labours — they find not against me iniquity that [is] sin.'
And Ephraim says, || Surely I have become rich, I have found wealth for myself, || All my labors—they do not find against me iniquity that [is] sin.
(12:9) Did Ephraim say, I am certainly become rich, I have acquired substance unto myself: it is all through my labors; they will find no iniquity in me, that could be sin.
Ephraim said, “I have certainly become very rich; I have found wealth for myself. In all my work they will not find any iniquity in me, anything that would be sin.”
From the Latin
And Ephraim said: But yet I am become rich, I have found me an idol: all my labours shall not find me the iniquity that I have committed.
Simplified
Ephraim says, “I'm rich! I've made myself wealthy! I've made so much from my work, and nobody can prove me guilty of doing wrong.”
And Ephraim said, Now I have got wealth and much property; in all my works no sin may be seen in me.
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 is traditionally understood, while the Septuagint and the Dead Sea Scrolls provide partial agreements. The Septuagint's wording diverges significantly, indicating interpretative choices made by the translators.
וַיֹּ֣אמֶר אֶפְרַ֔יִם אַ֣ךְ עָשַׁ֔רְתִּי מָצָ֥אתִי א֖וֹן לִ֑י כָּל־ יְגִיעַ֕י לֹ֥א יִמְצְאוּ־ לִ֖י עָוֹ֥ן אֲשֶׁר־ חֵֽטְא׃
6 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[כנען] [ביד׳ו] מרמה לעשק אהב
5 words of the verse are on this fragment — 2 partly restored, 2 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 12:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
HNpm — 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
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
עָשַׁר (ashar) is a Hebrew verb meaning to be or become rich. It encompasses various forms, including the Qal (to become rich), Hiphil (to make rich), and Hithpael (to enrich oneself). The term appears in contexts related to wealth accumulation, as noted in 1 Kings 22:48. The entries collectively emphasize the act of gaining or pretending to have riches.
[עָשַׁר] vb. be or become rich
Qal I have become rich
Hiph.
make rich
gain riches
Hithp. one enriching himself.
base
H6238 עָשַׁר be or become rich
6238 `ashar aw-shar'
a primitive root; properly, to accumulate; chiefly
(specifically) to grow (causatively, make) rich:--be(-come,
en-, make, make self, wax) rich, make (1 Kings 22:48 marg).
See 6240.
see HEBREW for 06240
עָשַׁר (a.shar) — to enrich.
1) to be or become rich or wealthy, enrich, pretend to be rich
1a) (Qal) to be or become rich
1b) (Hiphil)
1b1) to make rich
1b2) to gain riches
1c) (Hithpael) to enrich oneself, pretend to be rich
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
אוֹן (on) encompasses concepts of strength, vigor, and wealth. It is built from the idea of effort leading to success, indicating not just physical might but also generative power and material wealth. The term appears in contexts relating to both human strength and resources.
אוֹן n.m. vigour, wealth
manly vigor
strength
wealth
base
H202 אוֹן vigour, wealth . manly vigor
. strength
. wealth
202 'own one
probably from the same as 205 (in the sense of effort, but
successful); ability, power, (figuratively) wealth:--force,
goods, might, strength, substance.
see HEBREW for 0205
אוֹן (on) — strength.
1) vigour, generative power
2) wealth
3) physical strength (of men and behemoth)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ See RICHES
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יְגִיעַ (ygiya`) refers to toil or work, and also to the product or property resulting from that labor. It is derived from the root meaning to labor, emphasizing the connection between effort and its outcomes.
[יְגִיעַ] n.m. toil, product
base
H3018 יְגִיעַ toil, product
3018 ygiya` yeg-ee'-ah
from 3021; toil; hence, a work, produce, property (as the
result of labor):--labour, work.
see HEBREW for 03021
יְגִיעַ (ye.gi.a) — toil.
1) toil, work
2) product, produce, acquired property (as a result of work)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
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
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
HNcmsa — Noun common · masculine singular absoluteHNcmsa
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
חֵטְא (chet) refers to sin, encompassing the concepts of guilt associated with sin and the punishment that follows. It is derived from a root meaning 'to miss' or 'to err.' The term appears in various contexts in the Old Testament, highlighting both the act of sinning and its consequences.
חֵטְא n.m. sin
sin
guilt of sin
punishment for sin
base
H2399 חֵטְא sin . sin
. guilt of sin
. punishment for sin
2399 chet' khate
from 2398; a crime or its penalty:--fault, X grievously,
offence, (punishment of) sin.
see HEBREW for 02398
חֵטְא (chet) — sin.
1) sin
1a) sin
1b) guilt for sin
1c) punishment for sin
Aramaic equivalent: cha.ti (חֲטָי "sin" H2408)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
