Hosea 13:10 — Word Study
WLCאֱהִ֤י מַלְכְּךָ֙ אֵפ֔וֹא וְיוֹשִֽׁיעֲךָ֖ בְּכָל־ עָרֶ֑יךָ וְשֹׁ֣פְטֶ֔יךָ אֲשֶׁ֣ר אָמַ֔רְתָּ תְּנָה־ לִּ֖י מֶ֥לֶךְ וְשָׂרִֽים׃
BSAWhere isʼĕhîy [in what location, at what point] your kingmelek [ruler, monarch] nowʼêphôw to save youyâshaʻ▸ [rescue, deliver] in allkôl [every, entire] your citiesʻîyr [towns, settlements] and the rulersshâphaṭ [judges, leaders] to whomʼăsher you saidʼâmar■ [spoken, uttered] Givenâthan [grant, bestow] a kingmelek [monarch, sovereign] and princessar [nobles, officials]
| Greek | English | Parsing |
|---|---|---|
| אֱהִ֤י | where? | Particle |
| מַלְכְּךָ֙ | [is] king your | Noun common masculine singular construct, suffix |
| אֵפ֔וֹא | then | Particle |
| וְיוֹשִֽׁיעֲךָ֖ | so he may save you | Conjunction, verb hiphil third person masculine singular, suffix |
| בְּכָל־ | in all | Preposition, noun common masculine singular construct |
| עָרֶ֑יךָ | cities your | Noun common masculine plural construct, suffix |
| וְשֹׁ֣פְטֶ֔יךָ | and rulers your | Conjunction, verb qal participle (active) masculine plural common, suffix |
| אֲשֶׁ֣ר | whom | Particle |
| אָמַ֔רְתָּ | you said | Verb, Qal, perfect second person masculine singular |
| תְּנָה־ | give ! | Verb qal imperative second person masculine singular, suffix |
| לִּ֖י | to me | Preposition, suffix |
| מֶ֥לֶךְ | a king | Noun common, masculine singular absolute |
| וְשָׂרִֽים׃ | and leaders | Conjunction, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Where is your king now to save you in all your cities, and the rulers to whom you said, “Give me a king and princes”? |
| KJV | I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes? |
| ASV | Where now is thy king, that he may save thee in all thy cities? and thy judges, of whom thou saidst, Give me a king and princes? |
| YLT | Thou hast destroyed thyself, O Israel, But in Me [is] thy help, Where [is] thy king now — And he doth save thee in all thy cities? And thy judges of whom thou didst say, 'Give to me a king and heads?' |
| WEB | Where is your king now, that he may save you in all your cities? And your judges, of whom you said, ‘Give me a king and princes’? |
| BBE | Where is your king, that he may be your saviour? and all your rulers, that they may take up your cause? of whom you said, Give me a king and rulers. |
The translations agree on the terms used for kings and rulers, maintaining consistency across versions.
The sentence features a main clause with several subordinate phrases that elaborate on the context of the question being asked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 13:10
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 Rejectiongenerated
Hosea 13:10 reflects a moment of deep questioning from God through the prophet Hosea, as He challenges Israel's misplaced trust in human rulers. In the surrounding verses, God reminds Israel of their destruction due to their rebellion against Him, emphasizing that their kings and rulers cannot save them in times of crisis. This passage serves as a poignant reminder of the futility of relying on human authority when divine help is needed.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:16 | The LORD is King forever and ever; the nations perish from His land. |
| 2 | Psalm 44:4 | You are my King, O God, who ordains victories for Jacob. |
| 3 | Psalm 47:6–7 | Sing praises to God, sing praises; sing praises to our King, sing praises! |
| 4 | Psalm 74:12 | Yet God is my King from ancient times, working salvation on the earth. |
| 5 | Psalm 89:18 | Surely our shield belongs to the LORD, and our king to the Holy One of Israel. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — מַלְכְּךָ֙, mal.ke.Khagenerated
The word מַלְכְּךָ (malkecha) is a construct form meaning 'your king.' It derives from the root מֶ֫לֶךְ (*melek*), which signifies royalty and governance. The parsing as a noun with a possessive suffix indicates ownership, suggesting a personal relationship between the people and their leader.
This term is used throughout the Hebrew Bible to denote kings, often in contexts that highlight their responsibilities and failures. In this verse, it underscores the irony of Israel's situation, as they look to a king who is absent when they need saving.
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 finite verb יּוֹשִֽׁיעֲךָ (yoshia, 'to save') governs the sentence, with multiple phrases attached. The structure emphasizes a questioning format, as the speaker seeks to highlight the absence of help from both the king and rulers.
The sentence is built around a main clause questioning the king's ability to save, followed by a subordinate clause that elaborates on the rulers and the people's previous request for a king and princes.
Septuagint Backgroundgenerated
The Septuagint translates מַלְכְּךָ as βασιλέα (king), reflecting a direct correspondence in meaning. This choice maintains the focus on royal authority and leadership, similar to the Hebrew.
The translation choice shows continuity in the understanding of kingship, emphasizing the role of the king as a protector, which is central to the lamentation in this verse.
In plain words — the whole versegenerated
Hosea 13:10 asks where Israel's king is to save them, pointing out that their rulers cannot help them in their cities. This verse highlights the futility of relying on human leaders for salvation, especially when they have previously asked for a king.
Frequently Asked Questionsgenerated
Hosea is questioning the effectiveness of the kings and rulers whom Israel has chosen, implying that they are absent or unable to provide the help needed in times of trouble.
Hosea distinguishes between kings and rulers to emphasize the failure of both levels of leadership in providing protection and guidance for Israel.
This phrase reflects Israel's demand for human leadership instead of relying on God, showcasing their lack of faith and understanding of true authority.
This verse encapsulates Hosea's message about Israel's unfaithfulness and the consequences of turning away from God, highlighting the need for true divine leadership.
Reflection Questionsgenerated
- In what ways do I rely on human leaders instead of seeking God's guidance?
- How can I recognize when my trust in earthly authority is misplaced?
- What does it mean for me to seek God's kingship in my life?
- How can I encourage others to look to God for leadership and salvation?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 13:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will be thy King, where [is any other] that may save thee in all thy cities?.... Governor, Protector, and Defender; and so confirming what is before said, that their help was in him: or, as the
Read John Gill on Hosea 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?
Read Robert Jamieson on Hosea 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will be thy King; I would have been thy King to govern and save thee, but thou refusedst me in both; yet I will he thy King to punish thee. I will not lose my right and honour by thy rebellious carriages against me, I will be a King and subdue such: or else it is a taunting question, Where is thy king, on whose counsel, wisdom, power, and conduct thou hast relied? let him now save thee if he can: so it runs smooth with the next words. Where is any other that may save thee in all thy cities? or, who is there, what wise, valiant, and successful commander, in any of thy cities, that can deliver thee first out of my hand, and next out of the Assyrians’ hand? Thy judges, where are they? thy…
Read Matthew Poole on Hosea 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 13:10 I will be thy king: where [is any other] that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?Ver. 10. I will be thy king] Thine eternal King, so Pagnine. As I have been thy prophet, Hosea 13:4-5, so I will be thy king; I will also be thy priest and thy Redeemer, Hosea 13:14, that so thou mayest hear my voice, submit to my sceptre, and apply my death for thy deliverance from death’ s dominion. Or, I will be thy king, and not be borne down by thy boisterousness, who calleth for another king, and repinest against my righteous regiment. Thou wouldst cast off mine authority, but I will maintain it. The Lord is king, be the people never…
Read John Trapp on Hosea 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The rendering should be, Where, pray, is thy king, that he may save thee? &c. The original demand for a king who should be a visible token to Israel of protection against their surrounding foes was adverse to the true spirit of the kingdom of God upon earth, and, though granted, proved to the united kingdom, and afterwards to the kingdom of Israel, an age-long curse. Probably the special reference here is to the latter—the erection of the Ten Tribes into a separate monarchy.
Read Charles John Ellicott on Hosea 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Give me a king and princes?] Referring to the time in which they cast off the Divine theocracy and chose Saul in the place of Jehovah.
Read AdamClarke on Hosea 13 →CambridgeThe Cambridge Bible for Schools and Colleges9–15. An alternation of cries expressive of the contending thoughts and emotions of the tender-hearted but truthful prophet. The punishment is inevitable; yea, it is begun. Yet—if Israel would only repent! Indeed, his Father must interpose. And yet, on the other hand, rebellion must be punished.
Read Cambridge on Hosea 13 →Albert Barnes1798–1870Barnes' Notes on the BibleI will be thy King - (literally, “I would be” thy King) Where is any other that, etc.
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
Where is your king now to save you in all your cities, and the rulers to whom you said, “Give me a king and princes”?
Where is your king now, that he may save you in all your cities? And your judges, of whom you said, ‘Give me a king and princes’?
Where is your king now to save you in all your cities, and the rulers to whom you said, “Give me a king and princes”?
Where then is your king, that he may save you in all your cities? Where are your rulers for whom you asked, saying, “Give me a king and princes”?
Tyndale line
I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?
Where now is thy king, that he may save thee in all thy cities? and thy judges, of whom thou saidst, Give me a king and princes?
Where now is thy king, that he may save thee in all thy cities? and thy judges, of whom thou saidst, Give me a king and princes?
I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?
I am: where is thy King, that shoulde help thee in al thy cities? and thy iudges, of whom thou saidest, Giue me a King, and princes?
Strictly literal
Where then is thy king, that he may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes? —
Thou hast destroyed thyself, O Israel, But in Me [is] thy help, Where [is] thy king now — And he doth save thee in all thy cities? And thy judges of whom thou didst say, 'Give to me a king and heads?'
Where [is] your king now—And he saves you in all your cities? And your judges of whom you said, || Give a king and heads to me?
Where then is now thy king, that he may save thee in all thy cities? and thy judges, since thou saidst, Give me a king, and princes?
Where now is your king, that he may save you in all your cities? Where are your rulers, about whom you said to me, 'Give me a king and princes'?
From the Latin
Where is thy king? now especially let him save thee in all thy cities: and thy judges, of whom thou saidst: Give me kings and princes.
Simplified
Where then is your king? Let him save you in all your cities! Where are your leaders who demanded a king and princes from me?
Where is your king, that he may be your saviour? and all your rulers, that they may take up your cause? of whom you said, Give me a king and rulers.
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 is consistent with the Septuagint in its wording, confirming the reliability of the text. The Dead Sea Scrolls fragment provides partial agreement, with most words intact, indicating that the core message has been preserved through time.
אֱהִ֤י מַלְכְּךָ֙ אֵפ֔וֹא וְיוֹשִֽׁיעֲךָ֖ בְּכָל־ עָרֶ֑יךָ וְשֹׁ֣פְטֶ֔יךָ אֲשֶׁ֣ר אָמַ֔רְתָּ תְּנָה־ לִּ֖י מֶ֥לֶךְ וְשָׂרִֽים׃
13 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.
[איה] [מלכ׳כה] [אפוא] [ויושיע׳כה] [בכול] [ערי׳כה] [ושופטי׳כה] אשר
8 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 13:10
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.
אֱהִי (ehiy) is an adverb meaning 'where?' It is noted as an orthographical variation of another Hebrew word, with references to its use in Hosea 13:10, 14. The entries collectively emphasize its function in questioning location.
אֱהִי adv. where?
base
H165 אֱהִי
165 'ehiy e-hee'
apparently an orthographical variation for 346; where:--I
will be (Hos. 13:10, 14) (which is often the rendering of the
same Hebrew form from 1961).
see HEBREW for 0346
see HEBREW for 01961
אֱהִי (e.hi) — where?.
where
Part — ParticleHTi
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אֵפוֹ ('ephow) is a demonstrative particle primarily meaning 'then' or 'now.' It can indicate time or serve as an interrogative. The entries consistently describe its use in contexts of time, such as 'here' or 'where,' but do not provide any significant disagreement among lexicons.
אֵפוֹ, elsewh. אֵפוֹא enclitic part. then
base
H645 אֵפוֹ, elsewh. אֵפוֹא then
645 'ephow ay-fo'
or hephowe {ay-fo'}; from 6311; strictly a demonstrative
particle, here; but used of time, now or then:--here, now,
where?
see HEBREW for 06311
אֵפוֹ (e.pho) — then.
1) then, now, so
1a) (who) then, (what) then (with interrog)
1b) then (with imperative-i.e. know then)
1c) if...then (with adv)
Adv — ParticleHTj
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
Conj | V-Hiphil-Imperf-3ms | Suff — Conjunction · verb hiphil third person masculine singular · suffixHC/Vhu3ms/Sp2ms
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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).
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Conj | V-Qal | Suff — Conjunction · verb qal participle (active) masculine plural common · suffixHC/Vqrmpc/Sp2ms
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
Rel — ParticleHTr
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)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa