Hosea 13:2 — Word Study
WLCוְעַתָּ֣ה׀ יוֹסִ֣פוּ לַחֲטֹ֗א וַיַּעְשׂ֣וּ לָהֶם֩ מַסֵּכָ֨ה מִכַּסְפָּ֤ם כִּתְבוּנָם֙ עֲצַבִּ֔ים מַעֲשֵׂ֥ה חָרָשִׁ֖ים כֻּלֹּ֑ה לָהֶם֙ הֵ֣ם אֹמְרִ֔ים זֹבְחֵ֣י אָדָ֔ם עֲגָלִ֖ים יִשָּׁקֽוּן׃
BSANowʻattâh [at this time, in this era] they sinchâṭâʼ [miss the mark, go wrong] more and moreyâçaph▸ [increasingly, with growing frequency] and makeʻâsâh▸ [create, fashion] cast imagesmaççêkâh [molten idols, silver statues] idolsʻâtsâb [false gods, objects of worship] skillfully madetâbûwn [crafted with expertise] from their silverkeçeph [wealth, treasure] allkôl the workmaʻăseh [deed, creation] of craftsmenchârâsh [artisans, skilled workers] ◂Peoplehêm say of themʼâmar [declare, proclaim] They offer human sacrificezâbach [present, sacrifice, a man, a life] [and] kissnâshaq▸ [show devotion, worship] the calvesʻêgel [young bulls, idols]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֣ה׀ | and now | Conjunction, adverb |
| יוֹסִ֣פוּ | they increase | Verb, Hiphil, imperfect third person masculine plural |
| לַחֲטֹ֗א | to sin | Preposition, verb qal infinitive construct common |
| וַיַּעְשׂ֣וּ | and they have made | Verb, Qal, sequential imperfect third person masculine plural |
| לָהֶם֩ | for themselves | Preposition, suffix |
| מַסֵּכָ֨ה | a molten image | Noun common, feminine singular absolute |
| מִכַּסְפָּ֤ם | from silver their | Preposition, noun common masculine singular construct, suffix |
| כִּתְבוּנָם֙ | according to skill their | Preposition, noun common feminine singular construct, suffix |
| עֲצַבִּ֔ים | idols | Noun common, masculine plural absolute |
| מַעֲשֵׂ֥ה | [is the] work of | Noun common, masculine singular construct |
| חָרָשִׁ֖ים | craftsmen | Noun common, masculine plural absolute |
| כֻּלֹּ֑ה | all of it | Noun common masculine singular construct, suffix |
| לָהֶם֙ | of them | Preposition, suffix |
| הֵ֣ם | they | Pronoun |
| אֹמְרִ֔ים | [are] saying | Verb, Qal, participle (active) masculine plural |
| זֹבְחֵ֣י | [those who] offer sacrifice of | Verb, Qal, participle (active) masculine plural common |
| אָדָ֔ם | humankind | Noun common, masculine singular absolute |
| עֲגָלִ֖ים | calves | Noun common, masculine plural absolute |
| יִשָּׁקֽוּן׃ | they will kiss ! | Verb qal imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now they sin more and more and make for themselves cast images, idols skillfully made from their silver, all of them the work of craftsmen. People say of them, “They offer human sacrifice and kiss the calves!” |
| KJV | And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves. |
| ASV | And now they sin more and more, and have made them molten images of their silver, even idols according to their own understanding, all of them the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves. |
| YLT | And now do they add to sin, And make to them a molten image of their silver, By their own understanding — idols, A work of artisans — all of it, Of them they say, who [are] sacrificers among men, 'The calves let them kiss.' |
| WEB | Now they sin more and more, and have made themselves molten images of their silver, even idols according to their own understanding, all of them the work of the craftsmen. They say of them, ‘They offer human sacrifice and kiss the calves.’ |
| BBE | And now their sins are increased; they have made themselves a metal image, false gods from their silver, after their designs, all of them the work of the metal-workers; they say of them, Let them give offerings, let men give kisses to the oxen. |
The translations agree on the meaning of יֹסִ֣פוּ — see How Translations Differ.
The sentence contains a main clause and several subordinate clauses detailing the actions of the people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbיָסַף
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 13:2
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 Idolatry of Israelgenerated
Hosea 13:2 reveals the deepening sin of Israel as they increasingly turn to idolatry, crafting images from their wealth and worshipping them instead of God. This reflects a broader theme in Hosea's prophecy, where the unfaithfulness of Israel is highlighted against the backdrop of God's steadfast love and desire for their repentance. The context of this verse is a call to recognize the futility of their actions and the consequences of abandoning the true God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 32:14 | Now behold, you, a brood of sinners, have risen up in place of your fathers to further stoke the burning anger of the LORD against Israel. |
| 2 | 2 Chronicles 28:13 | “You must not bring the captives here,” they said, “for you are proposing to bring guilt upon us from the LORD and to add to our sins and our guilt. For our guilt is great, and fierce anger is upon Israel.” |
| 3 | 2 Chronicles 33:23 | but he did not humble himself before the LORD as his father Manasseh had done; instead, Amon increased his guilt. |
| 4 | Isaiah 1:5 | Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted. |
| 5 | Isaiah 30:1 | “Woe to the rebellious children,” declares the LORD, “to those who carry out a plan that is not Mine, who form an alliance, but against My will, heaping up sin upon sin. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — יֹסִ֣פוּ, yo.Si.fugenerated
The verb יָסַף (yacaph) means to add or increase. It is used here in the Hiphil form, indicating that the people are actively choosing to sin more frequently. The parsing as an imperfect verb suggests an ongoing action, emphasizing the continuous nature of their sin.
This word captures the essence of their moral decline, as they do not just sin occasionally but are in a state of increasing rebellion against God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the term increase for יֹסִ֣פוּ.
Sentence Structuregenerated
The main verb יוֹסִ֣פוּ governs the sentence, indicating the subject's action of sinning. The structure includes multiple clauses that describe their actions and the consequences of their idolatry.
The Hebrew word order emphasizes the actions of the people, with the verbs leading the sentence, showcasing their active role in sin and idol-making.
Septuagint Backgroundgenerated
The Septuagint translates יֹסִ֣פוּ as προσέθετο, which carries a similar meaning of adding or increasing. This choice reflects the translators' understanding of the ongoing nature of the sin described.
This translation aligns closely with the Hebrew, maintaining the emphasis on the continuous action of sinning.
In plain words — the whole versegenerated
Hosea 13:2 shows that the people of Israel are sinning more and more, making idols from their silver. They are described as offering sacrifices and showing devotion to these false gods, which highlights their turning away from the true God.
Frequently Asked Questionsgenerated
It indicates a pattern of increasing rebellion against God, where their actions become more frequent and severe.
They create idols from their wealth as a way to worship false gods, reflecting their misplaced priorities and desires.
Kissing the calves symbolizes devotion and worship to the idols, showing the extent of their idolatry.
This verse highlights Israel's unfaithfulness and their choice to abandon God for idols, which leads to spiritual and moral decline.
Reflection Questionsgenerated
- In what ways do I see idolatry manifesting in my own life today?
- How can I guard against the temptation to prioritize material wealth over my relationship with God?
- What steps can I take to ensure that my worship is directed toward God alone?
- How does understanding the consequences of sin in this verse affect my view of my own actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 13:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd now they sin more and more,.... Since the times of Jeroboam, and also of Ahab, adding other deities to the calves, and to Baal, as follows; increasing the number of their idols, and their
Read John Gill on Hosea 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
Read Robert Jamieson on Hosea 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd now, though they are admonished, threatened, and in part punished, yet now that Baal is taken in for a god and worshipped, they sin more and more; they go on to sin, and add new idolatries to the old, they increase the number of their sins; in some respect their new sins are greater than those committed formerly, but the prophet here speaks not of greatness of sins, but the number. And have made them molten images of their silver: these were the figures and representations of the gods they worshipped, and were multiplied as families, able to go to the cost, did multiply; every one got their household gods. heathen like, and most of these puppets were made of silver. Or the phrase may…
Read Matthew Poole on Hosea 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 13:2 And now they sin more and more, and have made them molten images of their silver, [and] idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.Ver. 2. And now they sin more and more] Heb. They add to sin: God in his just judgment hath given them up unto hardness of mind, and to their heart’ s lust; that for all this sudden change they repent not, but run more and more into idolatry. Not content to worship Baal and such heathen deities, They make them molten images of their silver] They laid their money together, to make the golden calves, or silver shrines, as Acts 19:24, and other idolatrous…
Read John Trapp on Hosea 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Ewald, following the hint of the LXX. (who had a slightly different text), renders “according to their pattern of idols.” (Comp. the language of satire in Psalms 115; Isaiah 44:10-17.) Men that sacrifice.—More accurately, sacrificers from among men. Others would render “sacrificers of men.” But the former is quite consistent with Hebrew usage, while the latter compels us to adopt the unwarrantable supposition that human sacrifices formed part of the calf-worship. The calf images were kissed ike those of the Madonna in Roman Catholic churches at the present day. The Greek προσκυνέω, “to worship,” meant originally to adore by kissing (Curtius, Greek Etymology, p. 158).
Read Charles John Ellicott on Hosea 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. And now they sin more and more] They increase in every kind of vice, having abandoned the great Inspirer of virtue. Let the men that sacrifice kiss the calves.] This was the test. If there be a Jew that pretends to sacrifice, and whose conversion is dubious, let him come openly and kiss the calves. This will show what he is; no real Jew will do this. If he be an idolater, he will not scruple. This was the ancient method of adoration. 1. They kissed the idol. 2. When the statue was too high or too far off, they presented the hand, in token of alliance. 3. They brought that hand respectfully to their mouths, and kissed it. This was the genuine act of adoration; from ad, to, and os…
Read AdamClarke on Hosea 13 →CambridgeThe Cambridge Bible for Schools and Colleges2. And now, &c.] The present race is no better; they go on adding to their guilt. idols according to their own understanding] Sarcastically. Sept., Targ., Vulg., however, read ‘according to the pattern of idols’ (there could be no art, then, in these repetitions of archaic images). they say of them, &c.] This part of the verse is very difficult; it will be best to clear up first the meaning of the closing words. There are two rival renderings, ‘sacrificers of men, they kiss calves’ (so substantially the Sept., the Vulg., Rashi, Aben Ezra, Calvin, Horsley, Kuenen), and human sacrificers, they kiss calves (so Kimchi and many moderns). Either rendering implies a strong touch of sarcasm. In the…
Read Cambridge on Hosea 13 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd now they sin more and more - Sin draws on sin. This seems to be a third stage in sin. First, under Jeroboam, was the worship of the calves. Then, under Ahab, the worship of Baal.
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
Now they sin more and more and make for themselves cast images, idols skillfully made from their silver, all of them the work of craftsmen. People say of them, “They offer human sacrifice and kiss the calves!”
Now they sin more and more, and have made themselves molten images of their silver, even idols according to their own understanding, all of them the work of the craftsmen. They say of them, ‘They offer human sacrifice and kiss the calves.’
Now they sin more and more and make for themselves cast images, idols skillfully made from their silver, all of them the work of craftsmen. People say of them, “They offer human sacrifice and kiss the calves!”
Even now they persist in sin! They make metal images for themselves, idols that they skillfully fashion from their own silver; all of them are nothing but the work of craftsmen! There is a saying about them: “Those who sacrifice to the calf idol are calf kissers!”
Tyndale line
And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
And now they sin more and more, and have made them molten images of their silver, even idols according to their own understanding, all of them the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
And now they sin more and more, and have made them molten images of their silver, even idols according to their own understanding, all of them the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of artificers: they say of them, Let the men that sacrifice kiss the calves.
And nowe they sinne more and more, and haue made them molten images of their siluer, and idoles according to their owne vnderstanding: they were all the woorke of the craftesmen: they say one to another whiles they sacrifice a man, Let them kisse the calues.
Strictly literal
And now they sin more and more, and have made them molten images of their silver, idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
And now do they add to sin, And make to them a molten image of their silver, By their own understanding — idols, A work of artisans — all of it, Of them they say, who [are] sacrificers among men, 'The calves let them kiss.'
And now they sin, || And make for themselves a molten image of their silver, || By their own understanding—idols, || A work of artisans—all of it, || Of them they say, who [are] sacrificers among men, The calves let them kiss.
And now they yet continue to sin, and have made themselves molten images of their silver, idols according to their own imagining, every one of them the work of the artisan: they say to them, They that sacrifice men may kiss the calves.
Now they sin more and more. They make cast metal figures from their silver, idols as skillfully worked as possible, all of them the work of the craftsmen. People say of them, 'These men who sacrifice kiss calves.'
From the Latin
And now they have sinned more and more: and they have made to themselves a molten thing of their silver as the likeness of idols: the whole is the work of craftsmen: to these that say: Sacrifice men, ye that adore calves.
Simplified
Now they constantly sin, making for themselves idols from molten metal. All of these idols are skillfully made from silver by their craftsmen. “Offer sacrifices to these idols,” say the people. “Kiss the bull calf idols.”
And now their sins are increased; they have made themselves a metal image, false gods from their silver, after their designs, all of them the work of the metal-workers; they say of them, Let them give offerings, let men give kisses to the oxen.
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 largely agree in their wording, with 17 of the 19 words matched. This consistency underscores the shared understanding of the text's message regarding Israel's idolatry.
וְעַתָּ֣ה׀ יוֹסִ֣פוּ לַחֲטֹ֗א וַיַּעְשׂ֣וּ לָהֶם֩ מַסֵּכָ֨ה מִכַּסְפָּ֤ם כִּתְבוּנָם֙ עֲצַבִּ֔ים מַעֲשֵׂ֥ה חָרָשִׁ֖ים כֻּלֹּ֑ה לָהֶם֙ הֵ֣ם אֹמְרִ֔ים זֹבְחֵ֣י אָדָ֔ם עֲגָלִ֖ים יִשָּׁקֽוּן׃
17 of the 19 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.
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 13:2
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
מַסֵּכָה (maccekah) refers to a concept of pouring or fusion, primarily associated with molten metal or images, as well as libations or drink offerings. It can also denote woven materials, such as coverings or veils. The term encompasses both physical objects and ritual practices, highlighting its dual significance in ancient contexts.
מַסֵּכָה n.f. 1. molten metal, or image; 2. libation
libation, with covenant sacrif. in making covenant
molten metal, or image
base
מַסֵּכָה n.f. woven stuff, web, esp. as covering
base
H4541a מַסֵּכָה . molten metal, or image
. libation
H4541b מַסֵּכָה woven stuff, web, esp. as covering
4541 maccekah mas-say-kaw'
from 5258; properly, a pouring over, i.e. fusion of metal
(especially a cast image); by implication, a libation, i.e.
league; concretely a coverlet (as if poured out):--covering,
molten (image), vail.
see HEBREW for 05258
מַסֵּכָה (mas.se.khah) — liquid.
1) a pouring, libation, molten metal, cast image, drink offering
1a) libation (with covenant sacrifice)
1b) molten metal, molten image, molten gods
מַסֵּכָה (mas.se.khah) — veil.
web, covering, veil, woven stuff
N-fs — Noun common · feminine singular absoluteHNcfsa
mol'-t'-n.
See IMAGES.
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
תְּבוּנָה (tebunah) means understanding and encompasses intelligence, skill, and insight. It can refer to both the act of understanding and the faculty itself, as well as the object of knowledge. The term is personified as a teacher in some contexts.
תְּבוּנָה n.f. understanding
the act
the faculty
the object of knowledge
personified as teacher.
base
H8394 תְּבוּנָה understanding
8394 tabuwn taw-boon'
and (feminine) tbuwnah {teb-oo-naw'}; or towbunah
{to-boo-naw'}; from 995; intelligence; by implication, an
argument; by extension, caprice:--discretion, reason,
skilfulness, understanding, wisdom.
see HEBREW for 0995
תְּבוּנָה (ta.vu.nah) — understanding.
1) understanding, intelligence
1a) the act of understanding
1a1) skill
1b) the faculty of understanding
1b1) intelligence, understanding, insight
1c) the object of knowledge
1d) teacher (personification)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3mp
עָצָב (atsab) means 'idol' or 'image' and is derived from the root word for 'to carve' or 'to fashion.' The entries consistently define it as an idolatrous image, with no significant disagreement among the lexicons.
[עָצָב] n.[m.] idol
base
H6091 [עָצָב] idol
6091 `atsab aw-tsawb'
from 6087; an (idolatrous) image:--idol, image.
see HEBREW for 06087
עָצָב (a.tsav) — idol.
idol, image
N-mp — Noun common · masculine plural absoluteHNcmpa
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָרָשׁ (charash) refers to a craftsman or artificer, encompassing roles such as engraver, carpenter, and worker in various materials. The word is derived from a root meaning to fabricate or work skillfully. It can also figuratively describe someone skilled in destruction, like warriors. The entries consistently highlight its connection to craftsmanship without notable disagreement.
חָרָשׁ n.m. graver, artificer
base
H2796 חָרָשׁ graver, artificer
2796 charash khaw-rawsh'
from 2790; a fabricator or any material:--artificer, (+)
carpenter, craftsman, engraver, maker, + mason, skilful, (+)
smith, worker, workman, such as wrought.
see HEBREW for 02790
חָרָשׁ, חֲרָשִׁים (cha.rash) — artificer.
1) craftsman, artisan, engraver, graver, artificer
1a) graver, artificer
1b) skilful to destroy (warriors) (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
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 — Verb · Qal · participle (active) masculine pluralHVqrmpa
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa
עֵ֫גֶל (egel) refers to a male calf, particularly one that is nearly grown, and is associated with the idea of frisking or circling about. The term is used in the context of livestock, specifically as a bull-calf or steer, as noted in various lexicons.
עֵ֫גֶל n.m. calf (as rolling or circling about ?)
base
H5695 עֵ֫גֶל calf (as rolling or circling about ?)
5695 `egel ay-ghel
from the same as 5696; a (male) calf (as frisking round),
especially one nearly grown (i.e. a steer):--bullock, calf.
see HEBREW for 05696
עֵ֫גֶל (e.gel) — calf.
calf, bull-calf
N-mp — Noun common · masculine plural absoluteHNcmpa
נָשַׁק (nashaq) primarily means 'to kiss,' with various forms indicating gentle touching or equipping with weapons. The exact meaning can be uncertain, possibly extending to handling or being equipped. It appears in contexts related to affection and attachment, as well as in descriptions of armed individuals.
נָשַׁק vb. kiss
Qal kiss
Pi. kiss
Hiph. of wings of cherubim, gently touching each other
base
[נָשַׁק] vb. exact meaning uncertain; prob. either handle or be equiped with
base
H5401a נָשַׁק kiss H5401b נָשַׁק exact meaning uncertain; prob. either handle or be equiped with
5401 nashaq naw-shak'
a primitive root (identical with 5400, through the idea of
fastening up; compare 2388, 2836); to kiss, literally or
figuratively (touch); also (as a mode of attachment), to equip
with weapons:--armed (men), rule, kiss, that touched.
see HEBREW for 05400
see HEBREW for 02388
see HEBREW for 02836
נָשַׁק (na.shaq) — to kiss.
1) to put together, kiss
1a) (Qal) to kiss
1b) (Piel) to kiss
1c) (Hiphil) to touch gently
נָשַׁק (na.shaq) — to handle.
1) to handle, be equipped with
1a) (Qal) to be equipped
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
(nashaq; phileo, kataphilo, philema): The kiss is common in eastern lands in salutation, etc., on the cheek, the forehead, the beard, the hands, the feet, but not (in Pal) the lips (Cheyne, E B, under the word "Salutations"). In the Bible there is no sure instance of the kiss in ordinary salutation. We have in the Old Testament naschaq, "to kiss," used
(1) of relatives (which seems the origin of the practice of kissing; compare So 8:1, "Oh that thou wert as my brother .... I would kiss thee; yea, and none would despise me"); Ge 27:26,27 (Isaac and Jacob); 29:11 (Jacob and Rachel); 33:4 (Esau and Jacob); 45:15 (Joseph and his brethren); 48:10 (Jacob and Joseph's sons); 50:1 (Joseph and his father); Ex 4:27 (Aaron and Moses); 18:7…
Kiss
Of affection (Gen. 27:26, 27; 29:13; Luke 7:38, 45); reconciliation (Gen. 33:4; 2 Sam. 14:33); leave-taking (Gen. 31:28,55; Ruth 1:14; 2 Sam. 19:39); homage (Ps. 2:12; 1 Sam. 10:1); spoken of as between parents and children (Gen. 27:26; 31:28, 55; 48:10; 50:1; Ex. 18:7;
Kissing the lips by way of affectionate salutation was customary among near relatives of both sexes, in both patriarchal and later times. (Genesis 29:11; Solomon 8:1) Between individuals of the same sex, and in a limited degree between those of different sexes, the kiss on the cheek as a mark of respect or an act of salutation has at all times been customary in the East, and can hardly be said to be extinct even in Europe. In the Christian Church the kiss of charity was practiced not only as a friendly salutation, but as an act symbolical of love and Christian brotherhood. (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12;
This salutation was customary in the East, to express regard and reverence, as well as affection, Gen 29.13; Ru 1.14; Acts 20.37. Sometimes the beard was kissed, 2Sa 20:9; and in token of humble affection, the feet, Lu 7:38. Images and the heavenly bodies were worshipped by kissing the hand towards them, 1Ki 19:18 Job 31:27 Ho 13:2. The expression, "Kiss the Son," Ps 2:12, may be illustrated by 1Sa 10:1, where king Saul receives the kiss of allegiance from Samuel. This salutation being customary in those days…