Hosea 2:22 — Word Study
WLCוְהָאָ֣רֶץ תַּעֲנֶ֔ה אֶת־ הַדָּגָ֖ן וְאֶת־ הַתִּיר֣וֹשׁ וְאֶת־ הַיִּצְהָ֑ר וְהֵ֖ם יַעֲנ֥וּ אֶֽת־ יִזְרְעֶֽאל׃
BSAto betrothʼâras faithfulnessʼĕmûwnâh to knowyâdaʻ The LordYᵉhôvâh
| Greek | English | Parsing |
|---|---|---|
| וְהָאָ֣רֶץ | and the earth | Conjunction, particle, noun common feminine singular absolute |
| תַּעֲנֶ֔ה | it will answer | Verb, Qal, imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| הַדָּגָ֖ן | the grain | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַתִּיר֣וֹשׁ | the new wine | Particle, noun common masculine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַיִּצְהָ֑ר | the fresh oil | Particle, noun common masculine singular absolute |
| וְהֵ֖ם | and they | Conjunction, pronoun |
| יַעֲנ֥וּ | they will answer | Verb, Qal, imperfect third person masculine plural |
| אֶֽת־ | the object marker | Particle |
| יִזְרְעֶֽאל׃ | Jezreel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the earth will respond to the grain, to the new wine and oil, and they will respond to Jezreel. |
| KJV | And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. |
| ASV | and the earth shall answer the grain, and the new wine, and the oil; and they shall answer Jezreel. |
| YLT | And the earth doth answer the corn, And the new wine, and the oil, And they answer Jezreel. |
| WEB | and the earth will respond to the grain, and the new wine, and the oil; and they will respond to Jezreel. |
| BBE | And the earth will give its answer to the grain and the wine and the oil, and they will give an answer to Jezreel; |
Where they part company is in the rendering of תַּעֲנֶ֔ה — see How Translations Differ.
The verse consists of two main clauses, each detailing the responses of the earth and the people, with multiple noun phrases indicating the objects of those responses.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH1992
verbלְ
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 2:22
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 — Restoration and Renewalgenerated
Hosea 2:22 is part of a passage where God promises to restore the relationship between Himself and Israel. The earth is depicted as responding positively to the agricultural produce, symbolizing a time of blessing and abundance. This restoration is linked to the people's acknowledgment of God, as seen in the surrounding verses that emphasize faithfulness and divine compassion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 1:4–11 | Then the LORD said to Hosea, “Name him Jezreel, for soon I will bring the bloodshed of Jezreel upon the house of Jehu, and I will put an end to the kingdom of Israel. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — תַּעֲנֶ֔ה, ta.'a.Nehgenerated
The verb תַּעֲנֶ֔ה (ta'anah) is a feminine singular imperfect form of the root עָנָה (anah), which encompasses meanings such as to respond, to answer, or to sing. In this context, it indicates that the earth will respond to the blessings bestowed upon it, reflecting a reciprocal relationship between creation and the Creator.
This verb also carries connotations of musical expression, suggesting that the response of the earth is not merely functional but celebratory, highlighting the joy of the land in yielding its produce.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as will respond, which is consistent with the KJV and ASV.
Sentence Structuregenerated
The finite verb תַּעֲנֶ֔ה governs the main clause, with multiple noun phrases following it: the subject הָאָ֣רֶץ (the earth), and the objects הַדָּגָ֖ן (the grain), הַתִּיר֣וֹשׁ (the new wine), and הַיִּצְהָ֑ר (the fresh oil). The structure emphasizes the relationship between the earth and its produce.
The word order highlights the earth as the subject responding to the blessings of grain, new wine, and oil, while the concluding phrase introduces the people's response to Jezreel, creating a sense of interconnectedness.
Septuagint Backgroundgenerated
The Septuagint translates תַּעֲנֶ֔ה as ἐμαυτῷ (emautō), which means 'to myself' or 'to me.' This choice suggests a more personal response, indicating that the earth's response is not just to the produce but to the divine presence of God.
This rendering emphasizes the relationship between God, the land, and the people, suggesting a deeper connection in the response of creation to its Creator.
In plain words — the whole versegenerated
Hosea 2:22 speaks of the earth responding to the grain, new wine, and oil, symbolizing abundance and blessing. In turn, the people will respond to God, highlighting a relationship of mutual acknowledgment and care.
Frequently Asked Questionsgenerated
The earth's response signifies a time of abundance and blessing, where the land yields its produce in recognition of God's provision.
The people's response to Jezreel indicates their acknowledgment of God as the one who sows and nurtures growth, reflecting a restored relationship.
The agricultural imagery underscores the importance of the land in Israel's identity and relationship with God, symbolizing both physical and spiritual nourishment.
This verse encapsulates the theme of restoration, where God promises to renew His relationship with Israel, leading to blessings for both the land and the people.
Reflection Questionsgenerated
- In what ways do I see God's provision in my life, similar to the blessings described in this verse?
- How can I respond to God's blessings in my own life, acknowledging His role as the provider?
- What does it mean for me to have a relationship with the land and creation in light of God's care?
- How can I cultivate a heart that recognizes and responds to God's nurturing in my life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 2:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the earth shall hear the corn, and the wine, and the oil,.... Or "answer" here the corn, and vines, and olive trees, are represented as requesting the earth to be let into it, and receive
Read John Gill on Hosea 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. No JFB commentary on this verse.
Read Robert Jamieson on Hosea 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn that day, when this new alliance is made, or in the day of gospel grace, I will hear: this general promise God gives us to encourage us to cry to him; he will so hear as to answer. Saith the Lord: this is the seal to the truth and certainty of the things promised. There is a subordination of causes, all second causes do in their ranks (like wheels in a curious engine) move as moved by the first great spring, and so contribute to the good of such as any way depend on them. Thus here, God, the first and universal cause, will influence the heavens, he will command their dew and showers; they would be as iron over us, if God did not command them to distil their drops on the earth; when this…
Read Matthew Poole on Hosea 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 2:22 And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.Ver. 22. And the earth shall hear] That is, shall bear great store of grain, wine, and oil ( vinum pendulum, i.e. uvas). New and fresh oil the word signifies, newly expressed, clear and shining, such as is called golden oil, Zechariah 4:12. God’ s dear children shall have the best of the best, Isaiah 55:1-6. Even the kidneys of wheat, or whatsoever dainties the earth can afford them. They shall suck honey out of the rock; or, if it be but water, yet it shall be to them as sweet as honey, because therein they taste and see the Lord’ s goodness, and they have meat to eat that the world knows…
Read John Trapp on Hosea 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21-23) Will hear.—More correctly, I will answer (the prayer of) the heavens. A sublime personification! Heaven pleads with Jehovah, the earth pleads with heaven, and the products of the soil plead with the earth. To all these prayers an answer is vouchsafed. Jehovah answers the heavens with the gifts of dew and rain, wherewith the heavens answer the cravings of the earth, and the earth the cravings of the corn, wine, and oil. And these last, in their turn, answer the wants of Jezreel, a name which, like Achor, is to be invested with brighter meanings. It is to represent a Divine seed—the people whom the Lord hath blessed. (See Stanley, Lectures on the Jewish Church, II. Series, Lecture 32…
Read Charles John Ellicott on Hosea 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Shall hear the corn, and the wine] When they seem to express a desire to supply the wants of man. And they shall hear Jezreel.] The destitute people who are in want of the necessaries of life. This most elegant gradation in the exertion of the influences of nature, for the supply of the wants of man, may be considered thus:- 1. There is a concord, harmony, and mutual influence, which God has established in the parts of created nature, in reference to the support and preservation of the human race. 2. God alone is the author of all this; and unless he give his command, communicate his energetic influence to the different parts of nature, these effects will not, cannot be produced.…
Read AdamClarke on Hosea 2 →CambridgeThe Cambridge Bible for Schools and Colleges14–23. And now the notes of threatening are dying away; bright and glorious days are announced for both sections of the nation. There shall be a second Exodus; no more idolatry; no more war; no. cloud upon Israel’s relation to her God. (Notice in passing the limitations of this stage of religious knowledge; the Messianic hope is as yet confined entirely to the people of Israel.)
Read Cambridge on Hosea 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18-23. Picture of the ideal future to be realized by the restored wife. Hosea 2:18 speaks of permanent peace, undisturbed by man and beast.
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
And the earth will respond to the grain, to the new wine and oil, and they will respond to Jezreel.
and the earth will respond to the grain, and the new wine, and the oil; and they will respond to Jezreel.
And the earth will respond to the grain, to the new wine and oil, and they will respond to Jezreel.
then the ground will respond to the grain, the new wine, and the olive oil; and they will respond to ‘God Plants’ (Jezreel)!
Tyndale line
And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.
and the earth shall answer the grain, and the new wine, and the oil; and they shall answer Jezreel.
and the earth shall answer the corn, and the wine, and the oil; and they shall answer Jezreel.
And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.
And the earth shall heare the corne, and the wine, and the oyle, and they shall heare Izreel.
Strictly literal
and the earth shall hear the corn, and the new wine, and the oil; and they shall hear Jizreel.
And the earth doth answer the corn, And the new wine, and the oil, And they answer Jezreel.
And the earth answers the grain, || And the new wine, and the oil, || And they answer Jezreel.
(2:24) And the earth shall answer the corn, and the wine, and the oil; and they shall answer Yizre'el.
The earth will answer the grain, the new wine and the oil, and they will answer Jezreel.
From the Latin
And the earth shall hear the core, and the wine, and the oil, and these shall hear Jezrahel.
Simplified
The earth will answer the grain, and the new wine, and the olive oil, and they shall answer, ‘Jezreel’ (God sows).
And the earth will give its answer to the grain and the wine and the oil, and they will give an answer to Jezreel;
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 Dead Sea Scrolls agree on the main elements of the verse, though the Dead Sea Scrolls contain some missing words that were restored by an editor. The Septuagint presents a different structure and wording, indicating a variation in interpretation.
וְהָאָ֣רֶץ תַּעֲנֶ֔ה אֶת־ הַדָּגָ֖ן וְאֶת־ הַתִּיר֣וֹשׁ וְאֶת־ הַיִּצְהָ֑ר וְהֵ֖ם יַעֲנ֥וּ אֶֽת־ יִזְרְעֶֽאל׃
4 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.
[וארשתי׳ך] [ל׳י] [באמונה] [וידעת] [את] [יהוה]
6 words of the verse are on this fragment — 6 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 2:22
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.
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HC/Td/Ncfsa — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
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
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
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.
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)
HTo — ParticleHTo
דָּגָן (dagan) refers to grain or corn, specifically cereals like wheat. It is derived from a root meaning 'increase.' The entries consistently emphasize its agricultural context, relating to the produce of the land.
דָּגָן n.m. corn, grain (of cereals)
base
H1715 דָּגָן corn, grain (of cereals)
1715 dagan daw-gawn'
from 1711; properly, increase, i.e. grain:--corn ((floor)),
wheat.
see HEBREW for 01711
דָּגָן (da.gan) — grain.
wheat, cereal, grain, corn
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
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)
HC/To — Conjunction · particleHC/To
תִּירוֹשׁ (tiyrowsh) refers to must or fresh grape juice, indicating wine that is newly pressed. The term can imply fermented wine but primarily denotes new or sweet wine. It is derived from a root meaning expulsion, suggesting the process of pressing grapes.
תִּירוֹשׁ n.m. must, fresh or new wine
base
H8492 תִּירוֹשׁ must, fresh or new wine
8492 tiyrowsh tee-roshe'
or tiyrosh {tee-roshe'}; from 3423 in the sense of expulsion;
must or fresh grape-juice (as just squeezed out); by
implication (rarely) fermented wine:--(new, sweet) wine.
see HEBREW for 03423
תִּירוֹשׁ (ti.rosh) — new wine.
wine, fresh or new wine, must, freshly pressed wine
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
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)
HC/To — Conjunction · particleHC/To
יִצְהָר (yits-hawr) refers to fresh or newly appeared oil, often associated with producing light. It can also imply anointing oil, indicating its use in ceremonial contexts. The word is derived from a root meaning to shine or produce light, emphasizing its purity and brightness.
יִצְהָר n.[m.] fresh oil (newly appeared)
base
H3323 יִצְהָר fresh oil (newly appeared)
3323 yitshar yits-hawr'
from 6671; oil (as producing light); figuratively,
anointing:--+ anointed oil.
see HEBREW for 06671
יִצְהָר (yits.har) — oil.
fresh oil, shining (pure) oil
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HC/Pp3mp — Conjunction · pronounHC/Pp3mp
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
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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.
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)
HTo — ParticleHTo
יִזְרְעֶאל (yizre'el) means "God sows" and refers to both a city in the Negev of Judah and another in Issachar, located on the northwest spur of Mount Gilboa. It is also the name of a man, specifically the first son of the prophet Hosea. The entries indicate its geographical and personal significance, but do not present any notable disagreements.
יִזְרְעֶאל
n.pr.loc. (God soweth)
city in the Negeb of Judah
city in Issachar
n.pr.m.
Hosea’s son
Judahite name
base
H3157 יִזְרְעֶאל, יִזְרְעֵאל
3157 Yizr`e'l yiz-reh-ale'
from 2232 and 410; God will sow; Jizreel, the name of two
places in Palestine and of two Israelites:--Jezreel.
see HEBREW for 02232
see HEBREW for 0410
יִזְרְעֶאל (yiz.re.el) — Jezreel.
Jezreel = "God sows"
a city in the Nekeb of Judah
Also named: yiz.re.e.li (יִזְרְעֵאלִי "Jezreel" H3158)
יִזְרְעֶאל (yiz.re.el) — Jezreel.
Jezreel = "God sows"
a city in Issachar on the northwest spur of Mount Gilboa
Also named: yiz.re.e.li (יִזְרְעֵאלִי "Jezreelite" H3158H)
יִזְרְעֶאל (yiz.re.el) — Jezreel.
§ Jezreel = "God sows"
a city in Issachar on the northwest spur of Mount Gilboa
יִזְרְעֶאל (yiz.re.el) — Jezreel.
A man of the tribe of Judah living at the time of Egypt and Wilderness, only mentioned at 1Ch.4.3;
son of: Hur (H2354);
brother of: Uri (H0221), Shobal (H7732H), Salma (H8007H), Hareph (H2780), Ishma (H3457), Idbash (H3031), Hazzelelponi (H6753), Penuel (H6439H) and Ezer (H5829)
§ Jezreel = "God sows"
1) a descendant of the father or founder of Etam of Judah
HNpl — Noun properHNpl
jez'-re-el, jez'-rel (yizre`e'l, "God soweth"):
(1) A city on the border of the territory of Issachar (Jos 19:18).
1. Territory:
It is named with Chesulloth and Shunem (modern Iksal and Solam). It remained loyal to the house of Saul, and is mentioned as part of the kingdom over which Abner set Ishbosheth (2Sa 2:9). From Jezreel came the tidings of Saul and Jonathan's death on Gilboa, which brought disaster to Mephibosheth (2Sa 4:4). The city plays no important part in the history till the time of Ahab. Attracted, doubtless, by the fine position and natural charms of the place, he made it one of his royal residences, building here a palace (1Ki 21:1). This was evidently on the…
Jezreel
God scatters. (1.) A town of Issachar (Josh. 19:18), where the kings of Israel often resided (1 Kings 18:45; 21:1; 2 Kings 9:30). Here Elijah met Ahab, Jehu, and Bidkar; and here Jehu executed his dreadful commission against the house of Ahab (2 Kings 9:14-37; 10:1-11). It has been identified with the modern Zerin, on the most western point of the range of Gilboa, reaching down into the great and fertile valley of Jezreel, to which it gave its name.
(2.) A town in Judah (Josh. 15:56), to the south-east of Hebron. Ahinoam, one of David’s wives, probably belonged to this place (
A city situated in the plain of the same name between Gilboa and Little Hermon, now generally called Esdraelon. [ESDRAELON] It appears in (Joshua 19:18) but its historical importance dates from the reign of Ahab, B.C. 918-897, who chose it for his chief residence. The situation of the modern village of Zerin still remains to show the fitness of his choice. Int he neighborhood, or within the town probably, were a temple and grove of Eastward, with an establishment of 400 priests supported by Jezebel. (1 Kings 16:33; 2 Kings 10:11) The palace of Ahab, (1 Kings 21:1; 18:46) probably containing his "ivory house," (1 Kings…
1. A celebrated city of Issachar, Jos 19:18, lying westward of Bethshean, 2Sa 4:4. Ahab had here a palace; and this city became famous on account of his seizure of Naboth’s vineyard, 1Ki 21:1-29; and the vengeance executed on Ahab, 2Ki 9:10,14-37 10:1-11. Jezreel was called Esdraela in the time of the Maccabees, and is now replaced by a small and ruinous Arab village, called Zerin, at the northwest point of mount Gilboa. Its elevated site gives one a fine view of the great plain of Esdraelon on the west, and the hills that border it; and towards the east it overhangs the wide and fertile "valley of Jezreel," Jos 17:16