Hosea 2:17 — Word Study
WLCוַהֲסִרֹתִ֛י אֶת־ שְׁמ֥וֹת הַבְּעָלִ֖ים מִפִּ֑יהָ וְלֹֽא־ יִזָּכְר֥וּ ע֖וֹד בִּשְׁמָֽם׃
BSAto givenâthan vineyardkerem thereshâm Obj.ʼêth valleyʻêmeq AchorʻÂkôwr entrancepethach cordtiqvâh to dwellʻânâh thereshâm dayyôwm youthnâʻûwr dayyôwm to ascendʻâlâh landʼerets EgyptMitsrayim
| Greek | English | Parsing |
|---|---|---|
| וַהֲסִרֹתִ֛י | and I will remove | Verb, Hiphil, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| שְׁמ֥וֹת | [the] names of | Noun common, feminine plural construct |
| הַבְּעָלִ֖ים | the Baals | Particle, noun |
| מִפִּ֑יהָ | from mouth her | Preposition, noun common masculine singular construct, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| יִזָּכְר֥וּ | they will be remembered | Verb, Niphal, imperfect third person masculine plural |
| ע֖וֹד | again | |
| בִּשְׁמָֽם׃ | by name their | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I will remove from her lips the names of the Baals; no longer will their names be invoked. |
| KJV | For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. |
| ASV | For I will take away the names of the Baalim out of her mouth, and they shall no more be mentioned by their name. |
| YLT | And I have turned aside the names of the lords from her mouth, And they are not remembered any more by their name. |
| WEB | For I will take away the names of the Baals out of her mouth, and they will no longer be mentioned by name. |
| BBE | For I will take away the names of the Baals out of her mouth, and never again will she say their names. |
Where they part company is in the rendering of the invocation of names — see How Translations Differ.
The sentence has a clear main clause followed by two subordinate phrases that specify the action and its context.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 2:17
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 of Restorationgenerated
Hosea 2:17 is part of a larger passage where God speaks of restoring His relationship with Israel. He promises to remove the names of the Baals, the false gods worshipped by the people, from their lips. This reflects God's desire for His people to turn away from idolatry and return to Him. The surrounding verses illustrate a transformation in their relationship, where God will betroth them to Himself in love and faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:13 | Pay close attention to everything I have said to you. You must not invoke the names of other gods; they must not be heard on your lips. |
| 2 | Joshua 23:7 | So you are not to associate with these nations that remain among you. You must not call on the names of their gods or swear by them, and you must not serve them or bow down to them. |
| 3 | Psalm 16:4 | Sorrows will multiply to those who chase other gods. I will not pour out their libations of blood, or speak their names with my lips. |
| 4 | Zechariah 13:2 | And on that day, declares the LORD of Hosts, I will erase the names of the idols from the land, and they will no longer be remembered. I will also remove the prophets and the spirit of impurity from the land. |
| 5 | Jeremiah 10:11 | Thus you are to tell them: “These gods, who have made neither the heavens nor the earth, will perish from this earth and from under these heavens.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הַבְּעָלִ֖ים, ha.be.'a.Limgenerated
The word בַּעַל (ba'al) refers to a Phoenician deity, often associated with various idols and false gods. In this context, it signifies the names of these deities that the Israelites had invoked. The plural form הַבְּעָלִים emphasizes the multitude of these false gods, reflecting the widespread idolatry that God seeks to eradicate.
The parsing of הַבְּעָלִים as a noun in the construct state indicates a specific relationship to the names mentioned earlier, marking them as significant in the context of worship and identity. The removal of these names is a crucial step in restoring the true worship of Yahweh.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term used is the Baals, which is consistent across the KJV, ASV, and YLT.
Sentence Structuregenerated
The main verb הֲסִרֹתִ֛י (and I will remove) governs the sentence, with a noun phrase following it that specifies what is being removed — שְׁמ֥וֹת הַבְּעָלִ֖ים (the names of the Baals). The structure emphasizes the act of removal as central to the promise.
The sentence is straightforward, with a clear subject-verb-object order. The addition of the adverbial phrases וְלֹֽא־ (and not) and ע֖וֹד (again) further clarifies the permanence of this removal.
Septuagint Backgroundgenerated
The Septuagint translates הַבְּעָלִ֖ים as αὐτῇ, which indicates a focus on the people themselves rather than the specific idols. This choice may reflect an interpretive shift towards understanding the relationship between the people and their worship practices.
The Greek word δώσω corresponds to the Hebrew verb for removal, indicating a commitment to the act of taking away, but it does not carry the same connotation of idolatry as the Hebrew does.
In plain words — the whole versegenerated
Hosea 2:17 tells us that God will remove the names of the Baals from His people's lips, ensuring they will no longer be remembered. This signifies a turning away from false gods and a return to a true relationship with Him.
Frequently Asked Questionsgenerated
God is indicating that He will eliminate the references to false gods from His people's speech, signifying a break from idolatry.
Baal represents the false gods that the Israelites worshipped, and mentioning them highlights the idolatry that God wants to eradicate.
Not remembering these names signifies a complete break from past idolatrous practices and a restoration of true worship of Yahweh.
This verse is part of God's broader promise to restore His relationship with Israel, emphasizing His desire for them to return to Him and forsake false gods.
Reflection Questionsgenerated
- What are some modern-day idols that I need to remove from my life to focus more on my relationship with God?
- How can I ensure that my speech reflects my commitment to worshiping God alone?
- In what ways can I encourage others to turn away from false beliefs and practices?
- How does understanding God's promise of restoration impact my view of my relationship with Him?
The early church on this verse — how the Fathers read it
Richard Challoner comments on the plural form of Baal, indicating the presence of various idols. He notes the significance of this in understanding the text.
Baalim: It is the plural number of Baal: for there were divers idols of Baal.Early Church Fathers on Hosea 2 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Hosea 2:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I will take away the names of Baalim out of her mouth,.... Out of the mouth of Israel, as Saadiah; out of the mouth of the converted Jews, and even out of the mouth of the Gentiles, as Kimchi
Read John Gill on Hosea 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.
Read Robert Jamieson on Hosea 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor I will take away the names of Baalim; it is my purpose to abolish the memory of Baalim. This great idol for all others; God will cut off all the remains of idolatry from his church. Out of her mouth; so God required, of old, . They shall no more be remembered by their name; these false gods and provoking idols shall be quite forgotten, their names perishing with them. When God shall so cut off all idolatry from his church in gospel days, it will be the final and fullest accomplishment of this prediction.
Read Matthew Poole on Hosea 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 2:17 For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.Ver. 17. For I will take away the names of Baalim out of her mouth] So precise she shall be, so circumspect, according to Exodus 23:13, that she should spit out of her mouth those dunghill deities with utmost contempt, as David had done before her, Psalms 16:4. If bodily filthiness may not be once named among Christians, Ephesians 5:3, why should spiritual? The primitive Christians would not call their days of the week by the heathenish names of Dies Martis, Dies Mercurii, &c. (as Mercurius Trismegist had superstitiously named them), but the first, second, third, &c., day…
Read John Trapp on Hosea 2 →
CambridgeThe Cambridge Bible for Schools and Colleges17. I will take away the names of the Baalim] Tenacious as the popular memory is, the unholy names shall be expunged from it. ‘Remembered’ should be mentioned; comp. Joshua 23:7; Psalms 16:4, and especially the reminiscence of our passage in Zechariah 13:2 (where ‘the idols’ has taken the place of ‘the Baalim’). ‘Out of her mouth’, a change of person for the sake of variety.
Read Cambridge on Hosea 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor I will take array the names of Baalim out of her mouth - It is, then, of grace.
Read Albert Barnes on Hosea 2 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14-17. Israel will be restored to the intimate fellowship with Jehovah enjoyed in the beginning. Therefore — In view of the general situation, as described in Hosea 2:2-13. It requires divine interference.
Read Daniel Denison Whedon 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
For I will remove from her lips the names of the Baals; no longer will their names be invoked.
For I will take away the names of the Baals out of her mouth, and they will no longer be mentioned by name.
For I will remove from her lips the names of the Baals; no longer will their names be invoked.
For I will remove the names of the Baal idols from your lips, so that you will never again utter their names!”
Tyndale line
For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.
For I will take away the names of the Baalim out of her mouth, and they shall no more be mentioned by their name.
For I will take away the names of the Baalim out of her mouth, and they shall no more be mentioned by their name.
For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.
For I will take away the names of Baalim out of her mouth, and they shall be no more remembred by their names.
Strictly literal
for I will take away the names of the Baals out of her mouth, and they shall no more be remembered by their name.
And I have turned aside the names of the lords from her mouth, And they are not remembered any more by their name.
And I have turned aside the names of the lords from her mouth, || And they are not remembered anymore by their name.
(2:19) For I will remove the names of the Be'alim out of her mouth, and they shall no more be mentioned by their name.
For I will remove the names of the Baals from her mouth; their names will not be remembered anymore.”
From the Latin
And I will take away the names of Baalim out of her mouth, and she shall no more remember their name.
Simplified
I will stop her appealing to the Baals—their names won't be mentioned ever again.
For I will take away the names of the Baals out of her mouth, and never again will she say their names.
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 aligns with the Septuagint in meaning but differs in word order and specific terms. The Dead Sea Scrolls show partial restoration, indicating some textual variations, but the core message of removing the names of the Baals remains consistent across these witnesses.
וַהֲסִרֹתִ֛י אֶת־ שְׁמ֥וֹת הַבְּעָלִ֖ים מִפִּ֑יהָ וְלֹֽא־ יִזָּכְר֥וּ ע֖וֹד בִּשְׁמָֽם׃
6 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ונתתי] [ל׳ה] [את] כרמי׳ה משם [ואת] עמק [עכור] [לפתח] [תקוה] [וענתה] [שמ׳ה] [כימי] [נעורי׳ה] [וכיום] [עלת׳ה] [מארץ] [מצרים]
2 words on the leather — 1 partly restored, 15 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 2:17
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.
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Hc/Vhq1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcfpc — Noun common · feminine plural constructHNcfpc
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…
בַּעַל (ba'al) means 'owner' or 'lord' and is notably used as a divine name for Baal, a Phoenician deity. It can refer to husbands, rulers, and inhabitants as well. The term also denotes specific individuals and locations, including a town in Simeon and men from the tribes of Benjamin and Reuben. The entries consistently emphasize its meaning as 'lord'.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
בַּ֫עַל
n.pr.loc. city in tribe of Simeon
n.pr.m.
a Reubenite
a Gibeonite
base
H1168 בַּ֫עַל owner, lord . . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
. lord, specif. as divine name, Baal.
1168 Ba`al bah'-al
the same as 1167; Baal, a Phoenician deity:--Baal, (plural)
Baalim.
see HEBREW for 01167
בַּעַל (ba.al) — Baal.
§ Baal = "lord"
esp. lord, specif. as divine name, Baal
supreme male divinity of the Phoenicians or Canaanites
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.30;
son of: Abiel (H0022) and Maacah (H4601N);
brother of: Kish (H7027), Ner (H5369), Abdon (H5658J), Zur (H6698I), Nadab (H5070J), Gedor (H1446I), Ahio (H0283I), Zecher (H2144) and Mikloth (H4732)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Reuben living at the time of Divided Monarchy, only mentioned at 1Ch.5.5;
son of: Reaiah (H7211);
father of: Beerah (H0880)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
Baal = "lord"
a town of Simeon, probably identical to Baalath-beer
Another name of ba.a.lat be.er (בַּעֲלַת בְּאֵר "Baalath-beer" H1192)
בַּעַל (ba.al) — (Bamoth)-baal.
Baal = "lord"
HTd/Ntmpa — Particle · nounHTd/Ntmpa
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc/Sp3fs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
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 זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
HVNi3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
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.
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HR/Ncmsc/Sp3mp — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
