Hosea 2:16 — Word Study
WLCוְהָיָ֤ה בַיּוֹם־ הַהוּא֙ נְאֻם־ יְהוָ֔ה תִּקְרְאִ֖י אִישִׁ֑י וְלֹֽא־ תִקְרְאִי־ לִ֥י ע֖וֹד בַּעְלִֽי׃
BSArightkên beholdhinnêh Iʼânôkîy to open widepâthâh to walkyâlak mouthmidbâr to speakdâbar uponʻal heartlêb
| Greek | English | Parsing |
|---|---|---|
| וְהָיָ֤ה | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| בַיּוֹם־ | in the day | Preposition, noun common masculine singular absolute |
| הַהוּא֙ | that | Particle, pronoun |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| תִּקְרְאִ֖י | you will call | Verb, Qal, imperfect second person feminine singular |
| אִישִׁ֑י | husband my | Noun common masculine singular construct, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| תִקְרְאִי־ | you will call | Verb, Qal, imperfect second person feminine singular |
| לִ֥י | me | Preposition, suffix |
| ע֖וֹד | again | |
| בַּעְלִֽי׃ | Baal my | Noun, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In that day,” declares the LORD, “you will call Me ‘my Husband,’ and no longer call Me ‘my Master.’ |
| KJV | And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali. |
| ASV | And it shall be at that day, saith Jehovah, that thou shalt call me Ishi, and shalt call me no more Baali. |
| YLT | And it hath come to pass, in that day, An affirmation of Jehovah, Thou dost call Me — My husband, And dost not call Me any more — My lord. |
| WEB | It will be in that day,” says Yahweh, “that you will call me ‘my husband,’ and no longer call me ‘my master.’ |
| BBE | And in that day, says the Lord, you will say to me, Ishi; and you will never again give me the name of Baali; |
Where they part company is in the interpretation of the relationship dynamics; however, all versions maintain the core meaning of the titles reflecting a shift in the nature of the relationship.
The sentence has a main clause followed by two subordinate phrases, indicating a transformation in how the people will address the LORD.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכֵּן
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Hosea 2:16
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 Restoration of Israelgenerated
Hosea 2:16 describes a future time when the relationship between the LORD and Israel will transform. The people will move from a relationship defined by servitude to one characterized by love and companionship. This shift indicates a deeper intimacy and commitment, as seen in the surrounding verses that speak of restoration and hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 2:7 | She will pursue her lovers but not catch them; she will seek them but not find them. Then she will say, ‘I will return to my first husband, for then I was better off than now.’ |
| 2 | Isaiah 54:5 | For your husband is your Maker— the LORD of Hosts is His name— the Holy One of Israel is your Redeemer; He is called the God of all the earth. |
| 3 | Jeremiah 3:14 | “Return, O faithless children,” declares the LORD, “for I am your master, and I will take you—one from a city and two from a family—and bring you to Zion. |
| 4 | John 3:29 | The bride belongs to the bridegroom. The friend of the bridegroom stands and listens for him, and is overjoyed to hear the bridegroom’s voice. That joy is mine, and it is now complete. |
| 5 | 2 Corinthians 11:2 | I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אִישִׁ֑י, 'i.Shigenerated
The word אִישׁ (iysh) means 'man' and can refer to a husband or an individual male. In this context, it emphasizes a loving and personal relationship, contrasting with the more formal title of 'Master'. The use of 'my Husband' signifies a shift towards a more intimate and affectionate bond.
This transformation in titles suggests a new covenantal relationship where the people of Israel will recognize the LORD not merely as their ruler but as their beloved partner.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'you will call Me ‘my Husband,’ and no longer call Me ‘my Master.’' This wording is consistent across several translations, including the KJV, ASV, and YLT.
Sentence Structuregenerated
The main verb is הָיָ֤ה (hayah), 'and it will be,' which governs the entire clause. The structure indicates a prophetic declaration that sets the stage for the subsequent titles used for the LORD.
The sentence emphasizes the future aspect of the relationship, with the phrase 'In that day' indicating a specific time when this transformation will occur.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew אִישִׁ֑י as αὐτὴν, indicating a focus on the intimate relationship implied by the term. This choice reflects a broader understanding of the relationship dynamics between God and His people.
The Greek rendering provides a slightly different nuance, emphasizing the direct connection between the people and the divine, aligning with the overall message of restoration.
In plain words — the whole versegenerated
Hosea 2:16 speaks of a future time when the LORD will be called 'my Husband' instead of 'my Master.' This change signifies a more personal and loving relationship between God and His people, reflecting a promise of restoration and intimacy.
Frequently Asked Questionsgenerated
Calling the LORD 'my Husband' signifies a close, loving relationship, indicating intimacy and commitment rather than mere servitude.
The term 'my Master' reflects a relationship of authority and ownership, which will be transformed into one of love and companionship.
This verse encapsulates the theme of restoration in Hosea, where God promises to renew His relationship with Israel, moving from judgment to love.
The phrase 'in that day' indicates a specific future time when God will establish a new covenant with His people, highlighting hope and renewal.
Reflection Questionsgenerated
- How can I cultivate a deeper relationship with God, seeing Him as my loving companion?
- In what ways do I sometimes view my relationship with God more as a master-servant dynamic rather than a loving partnership?
- What does it mean for me to call God 'my Husband' in my daily life?
- How can I share the message of God's love and restoration with others?
The early church on this verse — how the Fathers read it
Richard Challoner comments on the significance of the terms used in this verse, noting the shift from 'my Master' to 'my Husband' as indicative of a deeper relationship.
My husband: In Hebrew, Ishi. Baali, my lord. The meaning of this verse is: that whereas Ishi and Baali were used indifferently in those days by wives speaking to their husbands;Early Church Fathers on Hosea 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 2:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it shall be at that day, saith the Lord,.... The Gospel day, the times of the Gospel dispensation, the latter part of them; at the time of the conversion of the Jews, and the bringing in of the
Read John Gill on Hosea 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
Read Robert Jamieson on Hosea 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAt that day; when through deep distresses I have prepared her to return, and she who was an adulteress repents, and renews her covenant of love and obedience, and in the day of my blessings on her. Saith the Lord: this confirmeth and insureth the thing. Thou, my repenting Israel, shalt call me Ishi; both by words, affections, and obedience shall own me as thy loving, tender Husband, and delight to call me so. And shalt call me no more Baali; though the word hath no ill in itself, yet it is so near to the name of the abominable idols, that I will no more be called Baali.
Read Matthew Poole on Hosea 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 2:16 And it shall be at that day, saith the LORD, [that] thou shalt call me Ishi; and shalt call me no more Baali.Ver. 16. And it shall be in that day] A sweet promise of a thorough reformation, much like that Zechariah 13:2. God will turn to his people a pure language, that they may all call upon the name of the Lord to serve him with one shoulder, Zephaniah 3:9, for which end he forms their speech for them, and tutors them here how to term him. Ishi they must call him, but not Baali, my husband, but not my lord: not that there was any hurt in the word, my Baal or Lord; but because it had been abused and given to idols, God would have none of it (so Tyrannus, fur sophista); or…
Read John Trapp on Hosea 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Baali.—The husband of the bride was frequently called her “lord” (Isaiah 54:5; Exodus 21:22; 2 Samuel 11:25; and Joe 1:8, in the Heb.). But such a name, as applied to Jehovah, was henceforth to be strictly avoided, on account of its idolatrous associations.
Read Charles John Ellicott on Hosea 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Thou shalt call me Ishi] That is, my man, or my husband; a title of love and affection; and not BAALI, my master, a title exciting fear and apprehension; which, howsoever good in itself, was now rendered improper to be applied to Jehovah, having been prostituted to false gods. This intimated that they should scrupulously avoid idolatry; and they had such a full proof of the inefficacy of their idolatrous worship that, after their captivity, they never more served idols.
Read AdamClarke on Hosea 2 →
CambridgeThe Cambridge Bible for Schools and Colleges16. thou shalt call me Ishi; and shalt call me no more Baali] The terms Ishi, ‘my husband’, and Baali, ‘my lord’, are properly speaking synonymous, so that, but for the association of Baal with a false religion, Jehovah as the Bridegroom of Israel might quite innocently be addressed as Baali. The occurrence of Baal in the proper names of families of patriots like Saul, David, Jonathan, Joash (the father of Jerubbaal), and indeed merely such a name as Bealiah, ‘Jehovah is Baal’ (1 Chronicles 12:5), shew that Jehovah was actually so addressed in the earlier period of Israelitish history. The danger however to the religious purity of Israel was, as we have seen (on Hosea 2:13), very great, and…
Read Cambridge on Hosea 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd it shall be ... thou shall call Me Ishi - (my Husband) and shalt call Me no more Baali (my Baal, Lord). “Baal,” originally Lord, was a title sometimes given to the husband.
Read Albert Barnes on Hosea 2 →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
In that day,” declares the LORD, “you will call Me ‘my Husband,’ and no longer call Me ‘my Master.’
It will be in that day,” says Yahweh, “that you will call me ‘my husband,’ and no longer call me ‘my master.’
In that day,” declares the LORD, “you will call Me ‘my Husband,’ and no longer call Me ‘my Master.’
“At that time,” declares the Lord, “you will call, ‘My husband’; you will never again call me, ‘My master.’
Tyndale line
And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
And it shall be at that day, saith Jehovah, that thou shalt call me Ishi, and shalt call me no more Baali.
And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
And at that day, sayeth the Lord, thou shalt call me Ishi, and shalt call me no more Baali.
Strictly literal
And it shall be in that day, saith Jehovah, [that] thou shalt call me, My husband, and shalt call me no more, Baali;
And it hath come to pass, in that day, An affirmation of Jehovah, Thou dost call Me — My husband, And dost not call Me any more — My lord.
And it has come to pass in that day,” || A declaration of YHWH, || “You call Me: My husband, || And do not call Me anymore: My lord.
(2:18) And it shall happen at that day, saith the Lord, that thou shalt call me Ishi [[my husband]], and shalt not call me any more Ba'ali [[my lord]].
“It will be in that day—this is Yahweh's declaration— that you will call me, 'My husband,' and you will no longer call me, 'My Baal.'
From the Latin
And it shall be in that day, saith the Lord, That she shall call me: My husband, and she shall call me no more Baali.
Simplified
Then on that day, says the Lord, you will call me ‘my husband’ and not ‘my Baal.’
And in that day, says the Lord, you will say to me, Ishi; and you will never again give me the name of Baali;
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 reads וְהָיָ֤ה בַיּוֹם־ הַהוּא֙ נְאֻם־ יְהוָ֔ה תִּקְרְאִ֖י אִישִׁ֑י וְלֹֽא־ תִקְרְאִי־ לִ֥י ע֖וֹד בַּעְלִֽי׃, while the Septuagint agrees on nine of the twelve words, indicating a strong textual consistency. The Dead Sea Scrolls fragment also aligns closely with the Masoretic Text, showing minimal variation.
וְהָיָ֤ה בַיּוֹם־ הַהוּא֙ נְאֻם־ יְהוָ֔ה תִּקְרְאִ֖י אִישִׁ֑י וְלֹֽא־ תִקְרְאִי־ לִ֥י ע֖וֹד בַּעְלִֽי׃
9 of the 12 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.
לכן הנה אנוכי מפתי׳ה [והלכתי׳ה] [המדבר] [ודברתי] [על] [לב׳ה]
9 words of the verse are on this fragment — 1 partly restored, 5 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 2:16
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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HTd/Pp3ms — Particle · pronounHTd/Pp3ms
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
HNcmsc — 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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
HVqi2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
HVqi2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
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.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1180 בַּעַל, בַּעַל בְּרִית, בַּעַל זְבוּב, בַּעֲלִי, בַּעֲלֵי בָּמוֹת
1180 Ba`aliy bah-al-ee'
from 1167 with pron. suff.; my master; Baali, a symbolical
name for Jehovah:--Baali.
see HEBREW for 01167
בַּעֲלִי (ba.a.li) — Baal.
Baali = "my lord"
a deity in the northern kingdom, variation of the name 'Baal'
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNtmsc/Sp1bs — Noun · suffixHNtmsc/Sp1bs
