Hosea 14:8 — Word Study
WLCאֶפְרַ֕יִם מַה־ לִּ֥י ע֖וֹד לָֽעֲצַבִּ֑ים אֲנִ֧י עָנִ֣יתִי וַאֲשׁוּרֶ֗נּוּ אֲנִי֙ כִּבְר֣וֹשׁ רַֽעֲנָ֔ן מִמֶּ֖נִּי פֶּרְיְךָ֥ נִמְצָֽא׃
BSAto returnshûwb to dwellyâshab shadowtsêl to livechâyâh graindâgân to sproutpârach vinegephen memorialzêker wineyayin LebanonLᵉbânôwn
| Greek | English | Parsing |
|---|---|---|
| אֶפְרַ֕יִם | O Ephraim | Noun proper masculine |
| מַה־ | what? | Pronoun |
| לִּ֥י | to me | Preposition, suffix |
| ע֖וֹד | again | |
| לָֽעֲצַבִּ֑ים | to idols | Preposition, noun common masculine plural absolute |
| אֲנִ֧י | I | Pronoun |
| עָנִ֣יתִי | I will answer | Verb, Qal, perfect first person common singular |
| וַאֲשׁוּרֶ֗נּוּ | and I will watch over it | Conjunction, verb qal first person common singular, suffix |
| אֲנִי֙ | I | Pronoun |
| כִּבְר֣וֹשׁ | [am] like a cypress tree | Preposition, noun common masculine singular absolute |
| רַֽעֲנָ֔ן | luxuriant | |
| מִמֶּ֖נִּי | from me | Preposition, suffix |
| פֶּרְיְךָ֥ | fruit your | Noun common masculine singular construct, suffix |
| נִמְצָֽא׃ | it is found | Verb, Niphal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O Ephraim, what have I to do anymore with idols? It is I who answer and watch over him. I am like a flourishing cypress; your fruit comes from Me. |
| KJV | Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. |
| ASV | Ephraim shall say, What have I to do any more with idols? I have answered, and will regard him: I am like a green fir-tree; from me is thy fruit found. |
| YLT | O Ephraim, what to Me any more with idols? I — I afflicted, and I cause him to sing: 'I [am] as a green fir-tree,' From Me is thy fruit found. |
| WEB | Ephraim, what have I to do any more with idols? I answer, and will take care of him. I am like a green cypress tree; from me your fruit is found.” |
| BBE | As for Ephraim, what has he to do with false gods any longer? I have given an answer and I will keep watch over him; I am like a branching fir-tree, from me comes your fruit. |
Where they part company is in the translation of ע֖וֹד — see How Translations Differ.
The sentence is structured around a main clause followed by supporting phrases that elaborate on God's actions and attributes.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָשַׁב
verbפָּרַח
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 14:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Promise to Ephraimgenerated
Hosea 14:8 is part of a passage where God reassures the northern kingdom of Israel, represented by Ephraim, of His care and the futility of their idolatry. The surrounding verses describe the blessings of returning to God and the prosperity that follows. This reflects a broader theme in Hosea of God's steadfast love and the call to repentance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 14:2–3 | Bring your confessions and return to the LORD. Say to Him: “Take away all our iniquity and receive us graciously, that we may present the fruit of our lips. |
| 2 | Job 34:32 | Teach me what I cannot see; if I have done wrong, I will not do it again.’ |
| 3 | Acts 19:18–20 | Many who had believed now came forward, confessing and disclosing their deeds. |
| 4 | 1 Thessalonians 1:9 | For they themselves report what kind of welcome you gave us, and how you turned to God from idols to serve the living and true God |
| 5 | 1 Peter 1:14–16 | As obedient children, do not conform to the passions of your former ignorance. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — אֶפְרַ֕יִם, 'ef.Ra.yimgenerated
The name אֶפְרַ֕יִם ('efrayim) refers to Ephraim, a son of Joseph and the tribe that descended from him. It signifies 'double fruit' and carries historical and geographical significance within Israel.
Ephraim represents both the individual and the collective identity of the northern kingdom, highlighting their unique role in Israel's narrative. The term appears frequently in the Old Testament, emphasizing its importance in the context of God's covenant with His people.
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 consists of several clauses, with the main action centered around the finite verb עָנִ֣יתִי, I will answer. This verb is followed by a series of phrases that elaborate on God's actions and attributes.
The structure emphasizes God's commitment to respond and care for Ephraim, contrasting His relationship with idols. The order of the Hebrew words highlights the direct address to Ephraim and the subsequent declaration of God's nature.
Septuagint Backgroundgenerated
The Septuagint translates אֶפְרַ֕יִם as ἐπιστρέψουσιν, indicating a focus on the theme of return. This choice shows a broader interpretation of the text, emphasizing the need for repentance and turning back to God.
The translation of ע֖וֹד as αὐτοῦ suggests a different nuance, potentially shifting the emphasis from the idols to the relationship with God.
In plain words — the whole versegenerated
Hosea 14:8 shows God speaking to Ephraim, asking what He has to do with idols. He promises to answer and watch over Ephraim, comparing Himself to a flourishing cypress tree, indicating that all their fruitfulness comes from Him.
Frequently Asked Questionsgenerated
God is expressing His disapproval of idolatry and emphasizing that He alone is the source of life and sustenance.
The cypress tree symbolizes strength and longevity, indicating that God provides enduring support and prosperity.
This verse encapsulates Hosea's call for repentance and the promise of restoration for those who turn back to God, highlighting His love and faithfulness.
It signifies that all good things, including prosperity and spiritual fruitfulness, originate from a relationship with God.
Reflection Questionsgenerated
- What idols might I be holding onto in my life that distract me from my relationship with God?
- How can I cultivate a deeper trust in God's provision and care, like the flourishing cypress?
- In what ways have I experienced God's faithfulness in my life?
- How can I share the message of God's love and restoration with others who may feel distant from Him?
The early church on this verse — how the Fathers read it
John Cassian references this verse to discuss the attainment of virtue through divine grace, emphasizing the need for reliance on God's guidance.
Holy people have never testified that they attained by their effort the right path to travel on as they made their way to the increase and perfection of virtue.Early Church Fathers on Hosea 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 14:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEphraim [shall say], what have I to do any more with idols?.... This is to be understood, not of apostate Ephraim, as in the times of the prophet, who was so wedded and glued to the idols, that there
Read John Gill on Hosea 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEphraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. Ephraim shall say, What have I to do anymore with idols?
Read Robert Jamieson on Hosea 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEphraim; not the whole body of Ephraim, but converted Ephraim, those who, ,2, were sensible of sin, confessed it, and sued for pardon. What have I to do any more with idols? i.e. I have no more to do with them, nor ever will; they have been, first my sin, and next my sorrows, and my sorrows have been multiplied by hasting after other gods; I will no more do so: and with detestation against idols doth Ephraim speak, as the question implieth. I have heard him, and observed him: some refer these words to Ephraim, owning what he had found and observed in God; what grace and mercy in pardon, deliverance from miseries, and comfortable revival of his state. Others refer it to God, and make it a…
Read Matthew Poole on Hosea 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 14:8 Ephraim [shall say], What have I to do any more with idols? I have heard [him], and observed him: I [am] like a green fir tree. From me is thy fruit found.Ver. 8. Ephraim shall say, What have I to do, &c.] Heb. Ephraim, what have I to do, &c. This some make to be the speech of God to Ephraim; as if Ephraim here were the vocative case and God were brought in abhorring the notion of parting stakes with idols, of sharing his glory with another. But because this God never did (for what communion hath light with darkness, Christ with Belial?) and because the Chaldee Paraphrast, and from him the best interpreters, supply "shall say," I take this latter to be the better translation.…
Read John Trapp on Hosea 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) It would be better to adopt the slightly different reading indicated by the rendering of the LXX., and translate, As for Ephraim, what has he to do with, &c. Here again, as in Hosea 13:15, the Hebrew for “thy fruit” contains a play on the name Ephraim. I (says Jehovah) am to thee an evergreen tree of life and protection, and from me is thy fruit found.
Read Charles John Ellicott on Hosea 14 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. What have I to do any more with idols?] The conversion of Ephraim is now as complete as it was sincere. God hears and observes this. I am like a green fir tree.] Perhaps these words should be joined to the preceding, as Newcome has done, and be a part of God's speech to Ephraim. "I have heard him; and I have seen him as a flourishing fir tree." He is become strong and vigorous; and from his present appearance of healthiness, his future increase and prosperity may be safely anticipated. From me is thy fruit found.] All thy goodness springs from the principle of grace which I have planted in thy soul; for as the earth cannot bring forth fruit without the blessing of God, sending the…
Read AdamClarke on Hosea 14 →
CambridgeThe Cambridge Bible for Schools and Colleges8. Ephraim (shall say), What have I to do any more with idols] So the Targum and the Syriac. The objection is that the ellipsis is unique, and hence Archbishop Seeker proposed to follow the Septuagint (reading lo for li), and render, Ephraim—what hath he to do, &c. Prof. Robertson Smith is dissatisfied with this, but his objection simply is that the third member of the verse is unsuitable in the mouth of Jehovah, the evergreen tree being ‘in Semitic symbolism the image of receptivity, of divinely nourished life, not of quickening power’ (The Prophets of Israel, p. 411). But why should the whole verse be given to the same speaker, especially if we reject the idea that the prefixed Ephraim…
Read Cambridge on Hosea 14 →
Albert Barnes1798–1870Barnes' Notes on the BibleEphraim shall say, what have I to do anymore with idols? - So Isaiah fortells, “The idols He shall utterly abolish” Isaiah 2:18.
Read Albert Barnes on Hosea 14 →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
O Ephraim, what have I to do anymore with idols? It is I who answer and watch over him. I am like a flourishing cypress; your fruit comes from Me.
Ephraim, what have I to do any more with idols? I answer, and will take care of him. I am like a green cypress tree; from me your fruit is found.”
O Ephraim, what have I to do anymore with idols? It is I who answer and watch over him. I am like a flourishing cypress; your fruit comes from Me.
O Ephraim, I do not want to have anything to do with idols anymore! I will answer him and care for him. I am like a luxuriant cypress tree; your fruitfulness comes from me!
Tyndale line
Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found.
Ephraim shall say, What have I to do any more with idols? I have answered, and will regard him: I am like a green fir-tree; from me is thy fruit found.
Ephraim shall say, What have I to do any more with idols? I have answered, and will regard him: I am like a green fir tree; from me is thy fruit found.
Ephraim shall say , What have I to do any more with idols? I have heard him , and observed him: I am like a green fir-tree. From me is thy fruit found.
They that dwel vnder his shadow, shall returne: they shall reuiue as the corne, and florish as the vine: the sent thereof shalbe as the wine of Lebanon.
Strictly literal
Ephraim [shall say], What have I to do any more with idols? (I answer [him], and I will observe him.) I am like a green fir-tree. — From me is thy fruit found.
O Ephraim, what to Me any more with idols? I — I afflicted, and I cause him to sing: 'I [am] as a green fir-tree,' From Me is thy fruit found.
O Ephraim, what have I anymore to do with idols? I have answered, and I look after him: I [am] as a green fir-tree, || Your fruit is found from Me.
(14:9) Ephraim [shall say], What have I to do any more with idols? I have answered, and will observe him; I will be [to him] like a green fir-tree; through me is thy fruit found.
Ephraim, what more have I to do with idols? I will answer him and care for him. I am like a cypress whose leaves are always green; from me comes your fruit.”
From the Latin
They shall be converted that sit under his shadow: they shall live upon wheat, and they shall blossom as a vine: his memorial shall be as the wine of Libanus.
Simplified
Ephraim, how much more do I have to warn you about idols? I have answered and now I am watching. I am like a tree that is evergreen; your fruit is found in me.
As for Ephraim, what has he to do with false gods any longer? I have given an answer and I will keep watch over him; I am like a branching fir-tree, from me comes your fruit.
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 share a significant degree of agreement, with 9 of the 14 words matched. The Septuagint's word order differs, indicating a unique interpretation while maintaining the core message.
אֶפְרַ֕יִם מַה־ לִּ֥י ע֖וֹד לָֽעֲצַבִּ֑ים אֲנִ֧י עָנִ֣יתִי וַאֲשׁוּרֶ֗נּוּ אֲנִי֙ כִּבְר֣וֹשׁ רַֽעֲנָ֔ן מִמֶּ֖נִּי פֶּרְיְךָ֥ נִמְצָֽא׃
9 of the 14 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 14:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
HNpm — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HAcmsa — HAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
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
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/Ncmpa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HPp1bs — PronounHPp1bs
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
שׁוּר (shuwr) is a primitive root meaning to see or observe. It encompasses a range of actions from simply seeing and regarding to more active forms like spying or lying in wait. The entries suggest a dual focus on both positive observation and negative lurking. There is no significant disagreement among the lexicons regarding its meanings.
[שׁוּר] vb. behold, regard
behold
regard with watchful care
watch stealthily, lie in wait
ref
H7789 שׁוּר
7789 shuwr shoor
a primitive root (identical with 7788 through the idea of
going round for inspection); to spy out, i.e. (generally)
survey, (for evil) lurk for, (for good) care for:--behold,
lay wait, look, observe, perceive, regard, see.
see HEBREW for 07788
שׁוּר (shur) — to see.
1) to see, behold, observe, regard
1a) (Qal)
1a1) to behold, observe
1a2) to regard
1a3) to watch, watch (stealthily), lie in wait
HC/Vqu1cs/Sp3ms — Conjunction · verb qal first person common singular · suffixHC/Vqu1cs/Sp3ms
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HPp1bs — PronounHPp1bs
בְּרוֹשׁ (ber-osh) refers to a type of tree, specifically a cypress or fir, and is associated with nobility and stateliness. The entries suggest it may also refer to materials used in construction, particularly for the temple. There is some uncertainty regarding its derivation, and it may also relate to a lance or musical instrument made from the wood.
בְּרוֹשׁ n.m. cypress or fir
(lit.) a noble tree
sim. of luxuriance, stateliness
as material (always pl.)
base
H1265 בְּרוֹשׁ cypress or fir
1265 browsh ber-osh'
of uncertain derivation; a cypress (?) tree; hence, a lance
or a musical instrument (as made of that wood):--fir (tree).
בְּרוֹשׁ (be.rosh) — cypress.
1) cypress, fir, juniper, pine
1a) a noble tree (lit.)
1b) of stateliness (fig.)
1c) material for temple
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word רָעַן (*ra`an*) is a verb meaning to be or grow luxuriant, fresh, or green, while רַעֲנָן (*ra`anan*) is an adjective describing something as luxuriant or fresh. It is derived from an unused root meaning to be green and can also imply prosperity. The verb appears in Job 15:32.
[רָעַן] vb. only Pa‛lel be or grow luxuriant, fresh, green;—Jb 15:32
ref
רַעֲנָן adj. luxuriant, fresh
base
H7488a רָעַן only Pa‛lal be or grow luxuriant, fresh, green H7488b רַעֲנָן luxuriant, fresh
7488 ra`anan rah-an-awn'
from an unused root meaning to be green; verdant; by analogy,
new; figuratively, prosperous:--green, flourishing.
רָעַן (ra.an) — be fresh.
v
(Palel) to be or grow luxuriant or fresh or green
רַעֲנָן (ra.a.nan) — luxuriant.
adj
luxuriant, fresh
Aramaic equivalent: ra.a.nan (רַעֲנַן "luxuriant" H7487)
HAamsa — HAamsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp1bs — Preposition · suffixHR/Sp1bs
פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.
פְּרִי 119 n.m. fruit
fruit of the ground, of produce in gen.
= offspring, fruit of womb
fig. of fruit of actions, i.e. their consequences
base
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
פְּרִי (pe.ri) — fruit.
1) fruit
1a) fruit, produce (of the ground)
1b) fruit, offspring, children, progeny (of the womb)
1c) fruit (of actions) (fig.)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
HVNp3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
