Hosea 13:1 — Word Study
WLCכְּדַבֵּ֤ר אֶפְרַ֙יִם֙ רְתֵ֔ת נָשָׂ֥א ה֖וּא בְּיִשְׂרָאֵ֑ל וַיֶּאְשַׁ֥ם בַּבַּ֖עַל וַיָּמֹֽת׃
BSAWhen EphraimʼEphrayim [the doubly fruitful tribe] spokedâbar there was tremblingrᵉthêth△ [a state of, fear, terror] hehûwʼ was exaltednâsâʼ■ [lifted up, highly respected] in IsraelYisrâʼêl [the symbolic name of Jacob's descendants] But he incurred guiltʼâsham▸ [became responsible, sinned] through BaalBaʻal [worship of, the Phoenician deity, a false god] and he diedmûwth▸ [passed away, was punished]
| Greek | English | Parsing |
|---|---|---|
| כְּדַבֵּ֤ר | when spoke | Preposition, verb piel infinitive construct common |
| אֶפְרַ֙יִם֙ | Ephraim | Noun proper masculine |
| רְתֵ֔ת | trembling | Noun common, masculine singular absolute |
| נָשָׂ֥א | he lifted up | Verb, Qal, perfect third person masculine singular |
| ה֖וּא | he | Pronoun |
| בְּיִשְׂרָאֵ֑ל | in Israel | Preposition, noun proper |
| וַיֶּאְשַׁ֥ם | and he became guilty | Verb, Qal, sequential imperfect third person masculine singular |
| בַּבַּ֖עַל | by Baal | Preposition, noun |
| וַיָּמֹֽת׃ | and he died | Verb, Qal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Ephraim spoke, there was trembling; he was exalted in Israel. But he incurred guilt through Baal, and he died. |
| KJV | When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died. |
| ASV | When Ephraim spake, there was trembling; he exalted himself in Israel; but when he offended in Baal, he died. |
| YLT | When Ephraim speaketh tremblingly, He hath been lifted up in Israel, When he becometh guilty in Baal he dieth. |
| WEB | When Ephraim spoke, there was trembling. He exalted himself in Israel, but when he became guilty through Baal, he died. |
| BBE | When the words of my law came from Ephraim, he was lifted up in Israel; but when he did evil through the Baal, death overtook him. |
Where they part company is בַּבַּ֖עַל — see How Translations Differ.
The structure shows a contrast between Ephraim's past exaltation and his subsequent downfall due to sin.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֶפְרַיִם
verbנָשָׂא
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 13:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of Idolatrygenerated
Hosea 13:1 reflects on the past glory of Ephraim, a tribe that once held a prominent position in Israel. However, their shift towards idolatry, particularly through the worship of Baal, led to their moral and spiritual decline. This verse serves as a cautionary tale about the dangers of abandoning true worship and the inevitable consequences that follow, as further elaborated in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 15:17 | And Samuel said, “Although you were once small in your own eyes, have you not become the head of the tribes of Israel? The LORD anointed you king over Israel |
| 2 | Proverbs 18:12 | Before his downfall a man’s heart is proud, but humility comes before honor. |
| 3 | Isaiah 66:2 | Has not My hand made all these things? And so they came into being,” declares the LORD. “This is the one I will esteem: he who is humble and contrite in spirit, who trembles at My word. |
| 4 | Luke 14:11 | For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.” |
| 5 | Numbers 2:18–21 | On the west side, the divisions of Ephraim are to camp under their standard: The leader of the Ephraimites is Elishama son of Ammihud, |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — אֶפְרַיִם, 'ef.Ra.yimgenerated
The word אֶפְרַיִם ('efrayim) refers to both a person, Ephraim, and the tribe descended from him, signifying 'doubly fruitful.' This highlights the tribe's importance in Israel's history and its eventual downfall due to sin.
Ephraim's identity as a tribe is crucial in understanding the dynamics of the northern kingdom of Israel. The mention of Ephraim in this context underscores the tragedy of a once-respected tribe succumbing to idolatry and its consequences.
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 verse contains multiple clauses, with the main action centered around Ephraim's speaking, which leads to trembling. The structure emphasizes Ephraim's past exaltation followed by a sequence of actions leading to guilt and death.
The finite verb נָשָׂא (he lifted up) is pivotal, governing the description of Ephraim's exaltation and subsequent downfall, illustrating the contrast between past glory and present shame.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word εφραιμ to translate אֶפְרַיִם, maintaining the identity of the tribe while the Greek word δικαιώματα for רְתֵת suggests a focus on the moral implications of Ephraim's actions.
This choice indicates a broader interpretation of Ephraim's state, linking it to themes of righteousness and judgment, which aligns with the overall message of the text.
In plain words — the whole versegenerated
Hosea 13:1 describes how Ephraim, once a respected tribe in Israel, spoke with authority, causing fear. However, their turn to worship Baal led to guilt and ultimately death, illustrating the serious consequences of abandoning true worship.
Frequently Asked Questionsgenerated
Ephraim became guilty by turning to Baal, indicating a breach of faithfulness to God.
Ephraim's words once held power and commanded respect, causing fear among the people.
Baal represents the idolatry that led Ephraim away from God, highlighting the dangers of false worship.
This verse serves as a warning against the consequences of sin and idolatry, a recurring theme in Hosea's prophecies.
Reflection Questionsgenerated
- In what ways have I seen the consequences of turning away from what is right?
- How can I ensure that my words and actions reflect my commitment to God?
- What are some modern forms of 'Baal' that might distract me from my faith?
- How does understanding Ephraim's story help me navigate my own spiritual journey?
The early church on this verse — how the Fathers read it
Jerome comments on Hosea 13:1-2, discussing Ephraim's fall into sin and the consequences of idolatry.
"While Ephraim was speaking, horror invaded Israel, and he sinned in Baal and died, and now they have added more sins. They made an idol for themselves from their silver, resembling the idols made by craftsmen.Early Church Fathers on Hosea 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 13:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen Ephraim spake trembling, he exalted himself in Israel,.... Or, with trembling, as Jarchi: so Jeroboam, who was of the tribe of Ephraim, spake before Solomon, a great king, as he observes. R.
Read John Gill on Hosea 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died. This chapter and Hosea 14:1-9 probably belong to the troubled times that followed Pekah's murder by Hoshea (cf.
Read Robert Jamieson on Hosea 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHOSEA CHAPTER 13 Ephraim’ s glory vanisheth by reason of idolatry, . God’ s former care of his people: for their abuse of his benefits he will destroy them, . A promise of mercy and redemption from the grave, . The judgment of Samaria for rebellion, ,16. When; so soon as, or according as, as the Hebrew phrase bears it, and implieth there was a time when according to the word of Ephraim there was deep impression on the hearers. Ephraim; Jeroboam son of Nebat, an Ephraimite, say some; but this is wide of truth, nor suits the text, which refers to their worshipping of Baal, and this came into use in Israel in Ahab’ s time, ; his wife Jezebel, daughter to Ethbaal king of the Zidonians…
Read Matthew Poole on Hosea 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 13:1 When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.Ver. 1. When Ephraim spake trembling] Or, there was trembling, as there is among the beasts of the field when the lion roareth. Ephraim, while innocent of the great offence, spake with authority, and none durst budge against him; for he had great power in his hand. Now, as the philosopher told Adrian the emperor, who challenged him to dispute, Difficile est ei contradicere qui potest aqua et igni interdicere; vel adversus eum scribere, qui potest proscribere. It is dangerous meddling with the lion’ s beard. Nebuchadnezzar’ s majesty was such that "all people, nations, and languages…
Read John Trapp on Hosea 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXIII. (1) There is a difference of opinion as to the construction and rendering of this verse. We adopt the interpretation, When Ephraim uttered terror, he rebelled in Israel; then he committed sin through Baal, and died. This points to the revolt of the Ten Tribes, and the consequent abandonment of the pure traditions of Jehovah worship for those of Baal. This idea and that of the previous verse (Hosea 12:14) may have been brought into prominence by the recent untoward antagonism aroused by the Syro-Ephraimitish war against Judah.
Read Charles John Ellicott on Hosea 13 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XIII Thus chapter begins with observing that the fear of God leads to prosperity, but sin to ruin; a truth most visibly exemplified in the sin and punishment of Ephraim, 1-3. As an aggravation of their guilt, God reminds them of his former favours, 4, 5; which they had shamefully abused, 6; and which now expose them to dreadful punishments, 7, 8. He, however, tempers these awful threatenings with gracious promises; and, on their repentance, engages to save them, when no other could protect them, 9-11. But, alas! instead of repenting, Ephraim is filling up the measure of his iniquity, 12, 13. Notwithstanding this, God promises to put forth has almighty power in behalf of his people…
Read AdamClarke on Hosea 13 →CambridgeThe Cambridge Bible for Schools and Colleges1–8. Israel signed his own death-warrant when he lapsed into Baal-worship. Foolish as it is to ‘kiss calves’, they persist in the practice. Therefore the nation can but drift away, like cloud, or chaff, or smoke. How little Jehovah deserves such treatment! But Israel’s destruction has already begun: they shall be torn piecemeal.
Read Cambridge on Hosea 13 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen Ephraim spake trembling - that is, probably “there was ‘trembling.’” : “Ephraim was once very awful, so as, while he spake, the rest of the tribes were ready to tremble.” The prophet contrasts
Read Albert Barnes on Hosea 13 →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
When Ephraim spoke, there was trembling; he was exalted in Israel. But he incurred guilt through Baal, and he died.
When Ephraim spoke, there was trembling. He exalted himself in Israel, but when he became guilty through Baal, he died.
When Ephraim spoke, there was trembling; he was exalted in Israel. But he incurred guilt through Baal, and he died.
When Ephraim spoke, there was terror; he was exalted in Israel, but he became guilty by worshiping Baal and died.
Tyndale line
When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.
When Ephraim spake, there was trembling; he exalted himself in Israel; but when he offended in Baal, he died.
When Ephraim spake, there was trembling; he exalted himself in Israel: but when he offended in Baal, he died.
When Ephraim spoke trembling, he exalted himself in Israel; but when he offended in Baal, he died.
When Ephraim spake, there was trembling: hee exalted him selfe in Israel, but he hath sinned in Baal, and is dead.
Strictly literal
When Ephraim spoke, there was trembling; he exalted himself in Israel: but he trespassed through Baal, and he died.
When Ephraim speaketh tremblingly, He hath been lifted up in Israel, When he becometh guilty in Baal he dieth.
“When Ephraim speaks tremblingly, || He has been lifted up in Israel, || When he becomes guilty in Ba‘al he dies.
When once Ephraim spoke, [all] trembled, so high was he exalted in Israel; but he offended through Ba'al, and he died.
“When Ephraim spoke, there was trembling. He exalted himself in Israel, but he became guilty because of Baal worship, and he died.
From the Latin
When Ephraim spoke, a horror seized Israel: and he sinned in Baal and died.
Simplified
When Ephraim spoke, they were feared, for they were the leading tribe in Israel. But when they were guilty of Baal worship, they died.
When the words of my law came from Ephraim, he was lifted up in Israel; but when he did evil through the Baal, death overtook 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 and the Septuagint agree closely, with all nine words matched, indicating consistency in the core message. The Dead Sea Scrolls fragment also aligns with the MT, though it shows some restoration, confirming the verse's stability across traditions.
כְּדַבֵּ֤ר אֶפְרַ֙יִם֙ רְתֵ֔ת נָשָׂ֥א ה֖וּא בְּיִשְׂרָאֵ֑ל וַיֶּאְשַׁ֥ם בַּבַּ֖עַל וַיָּמֹֽת׃
9 of the 9 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.
[כדבר] [אפרים] [רתת] [נשא] [הוא] [בישראל] [ויאשם]
7 words of the verse are on this fragment — 7 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 13:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
spok (1Ki 7:33).
See SEA, THE MOLTEN.
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
רְתֵת (rtheth) means 'trembling' or 'terror.' It is a noun that appears in the context of fear, as noted in Hosea 13:1. The entries consistently emphasize its association with trembling, without any significant disagreement among the lexicons.
רְתֵת n.[m.] trembling;—Ho 13:1
ref
H7578 רְתֵת
7578 rtheth reth-ayth'
for 7374; terror:--trembling.
see HEBREW for 07374
רְתֵת (re.tet) — trembling.
trembling
N-fs — Noun common · masculine singular absoluteHNcmsa
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
אָשַׁם (asham) means to offend or be guilty, covering actions like committing an offense or trespass. It can also imply suffering punishment or being declared guilty. The entries indicate that it can denote both personal guilt and the consequences of wrongdoing, with some nuances in how it is used in different grammatical forms.
אָשַׁם, אָשֵׁם vb. offend, be guilty
commit an offence, a trespass, do a wrong, or an injury
be or become guilty
be held guilty, bear punishment
Niph. suffer punishment
Hiph. declare them guilty
base
H816 אָשַׁם, אָשֵׁם offend, be guilty
816 'asham aw-sham'
or mashem {aw-shame'}; a primitive root; to be guilty; by
implication to be punished or perish:--X certainly, be(-come,
made) desolate, destroy, X greatly, be(-come, found, hold)
guilty, offend (acknowledge offence), trespass.
אָשַׁם (a.sham) — be guilty.
1) to offend, be guilty, trespass
1a) (Qal)
1a1) to do wrong, offend, trespass, commit an offense, do injury
1a2) to be or become guilty
1a3) to be held guilty
1a4) to be incriminated
1b) (Niphal) to suffer punishment
1c) (Hiphil) to declare guilty
2) (TWOT) to be desolate, acknowledge offense
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
בַּעַל (ba'al) means 'owner' or 'lord' and is notably used as a divine name for Baal, a Phoenician deity. It can refer to husbands, rulers, and inhabitants as well. The term also denotes specific individuals and locations, including a town in Simeon and men from the tribes of Benjamin and Reuben. The entries consistently emphasize its meaning as 'lord'.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
בַּ֫עַל
n.pr.loc. city in tribe of Simeon
n.pr.m.
a Reubenite
a Gibeonite
base
H1168 בַּ֫עַל owner, lord . . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
. lord, specif. as divine name, Baal.
1168 Ba`al bah'-al
the same as 1167; Baal, a Phoenician deity:--Baal, (plural)
Baalim.
see HEBREW for 01167
בַּעַל (ba.al) — Baal.
§ Baal = "lord"
esp. lord, specif. as divine name, Baal
supreme male divinity of the Phoenicians or Canaanites
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.30;
son of: Abiel (H0022) and Maacah (H4601N);
brother of: Kish (H7027), Ner (H5369), Abdon (H5658J), Zur (H6698I), Nadab (H5070J), Gedor (H1446I), Ahio (H0283I), Zecher (H2144) and Mikloth (H4732)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Reuben living at the time of Divided Monarchy, only mentioned at 1Ch.5.5;
son of: Reaiah (H7211);
father of: Beerah (H0880)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
Baal = "lord"
a town of Simeon, probably identical to Baalath-beer
Another name of ba.a.lat be.er (בַּעֲלַת בְּאֵר "Baalath-beer" H1192)
בַּעַל (ba.al) — (Bamoth)-baal.
Baal = "lord"
Prep | N-proper — Preposition · nounHRd/Ntmsa
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms