Hosea 4:17 — Word Study
WLCחֲב֧וּר עֲצַבִּ֛ים אֶפְרָ֖יִם הַֽנַּֽח־ לֽוֹ׃
BSAEphraimʼEphrayim [the tribe of Israel, doubly fruitful] is joinedchâbar [united, bewitched] to idolsʻâtsâb [idolatrous images, false gods]
| Greek | English | Parsing |
|---|---|---|
| חֲב֧וּר | [is] joined of | Verb, Qal, participle (passive) masculine singular common |
| עֲצַבִּ֛ים | idols | Noun common, masculine plural absolute |
| אֶפְרָ֖יִם | Ephraim | Noun proper masculine |
| הַֽנַּֽח־ | leave alone | Verb, Hiphil, imperative second person masculine singular |
| לֽוֹ׃ | him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ephraim is joined to idols; leave him alone! |
| KJV | Ephraim is joined to idols: let him alone. |
| ASV | Ephraim is joined to idols; let him alone. |
| YLT | Joined to idols [is] Ephraim, let him alone. |
| WEB | Ephraim is joined to idols. Leave him alone! |
| BBE | Ephraim is joined to false gods; let him be. |
Where they part company is in the interpretation of חֲב֧וּר — see How Translations Differ.
The sentence contains a main clause stating Ephraim's condition and a subordinate imperative command, emphasizing the need for separation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֶפְרַיִם
verbחָבַר
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 4:17
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 Warning to Israelgenerated
Hosea 4:17 reveals the state of Ephraim, a representation of Israel, as being inextricably linked to idolatry. The surrounding verses emphasize Israel's obstinacy and the consequences of their actions, highlighting a call for separation from their sinful practices. This reflects the ongoing struggle between fidelity to God and the allure of false gods, a theme prevalent throughout the book of Hosea.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 11:2 | But the more I called Israel, the farther they departed from Me. They sacrificed to the Baals and burned incense to carved images. |
| 2 | Hosea 12:1 | Ephraim chases the wind and pursues the east wind all day long; he multiplies lies and violence; he makes a covenant with Assyria and sends olive oil to Egypt. |
| 3 | Hosea 13:2 | Now they sin more and more and make for themselves cast images, idols skillfully made from their silver, all of them the work of craftsmen. People say of them, “They offer human sacrifice and kiss the calves!” |
| 4 | Hosea 4:4 | But let no man contend; let no man offer reproof; for your people are like those who contend with a priest. |
| 5 | Psalm 81:12 | So I gave them up to their stubborn hearts to follow their own devices. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חֲב֧וּר, cha.Vurgenerated
The word חָבַר (cha.Vur) is a passive participle meaning 'joined' or 'united.' It can also imply a sense of being bewitched or charmed, indicating a deeper connection than mere association. The parsing as a masculine singular common participle suggests that Ephraim is not just joined but is characterized by this union.
This word appears frequently in the Old Testament, often in contexts of alliances or fellowship. In this verse, it underscores the complete entanglement of Ephraim with idolatry, suggesting that this relationship is both voluntary and binding.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses joined for חֲב֧וּר.
Sentence Structuregenerated
The finite verb הַֽנַּֽח (leave) governs the entire verse, commanding a cessation of interference with Ephraim. The structure is straightforward, with Ephraim as the subject and the imperative verb directing the action.
The noun phrase אֶפְרָ֖יִם stands as the subject, while the imperative הַֽנַּֽח serves as the main verb. This direct command highlights the urgency and seriousness of the situation.
Septuagint Backgroundgenerated
The Septuagint translates חֲב֧וּר as μέτοξος (metoxos), which carries the connotation of being a partaker or participant. This choice suggests a deeper involvement in idolatry than mere association, indicating that Ephraim is not just linked but is actively engaged with the idols.
The choice of εἰδώλων for עֲצַבִּ֛ים emphasizes the physicality of the idols, reinforcing the notion of tangible objects of worship that Ephraim has embraced.
In plain words — the whole versegenerated
Hosea 4:17 states that Ephraim, representing Israel, is completely joined to idols, and the command is to leave him alone. This highlights the seriousness of their idolatry and the need for separation from such practices.
Frequently Asked Questionsgenerated
It means that Ephraim, representing Israel, has formed a deep and binding relationship with idolatrous practices, indicating a departure from worshiping God.
The command suggests that Ephraim's state is beyond help, and that further interference may not change their course; they are to be left in their chosen path.
This verse encapsulates the theme of Israel's unfaithfulness and the consequences of their idolatry, showing God's lament over their choices.
Being 'joined to idols' implies a complete commitment to false gods, resulting in spiritual separation from the true God and leading to moral and social decay.
Reflection Questionsgenerated
- In what ways might I be 'joined to idols' in my own life, and how can I seek to separate from them?
- What does it mean to leave someone alone in their choices, and how can I apply that in my relationships?
- How can I better understand the consequences of idolatry as depicted in the book of Hosea?
- What steps can I take to ensure that I remain faithful to God and not be tempted by modern idols?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting Ephraim's separation from the congregation due to idolatry and moral decay.
"Partaker of their idols is Ephraim, leave him; he is separated from their congregation: they have committed fornication in their fornication;Early Church Fathers on Hosea 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 4:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEphraim is joined to idols,.... That is, the ten tribes of Israel, frequently so called after their separation from the rest, because that Jeroboam, by whom the revolt was made, was of that tribe;
Read John Gill on Hosea 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEphraim is joined to idols: let him alone. Ephraim - the ten tribes. Judah was at this time not so given to idolatry as afterward.
Read Robert Jamieson on Hosea 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe children of Ephraim were numerous and potent among the ten tribes, a principal part of them, and out of which tribe the first idolater and usurper did arise, ; and therefore the whole body of the ten tribes, and the rulers among them, are here particularly pointed at. Is joined to idols; associated as friends to friends, or joined as lovers are joined to lovers; married to idols, and will not be taken off. Let him alone; he is indeed obstinately bent on his old courses, and as such throw him up; he will not return; let him wander, but let it be alone, O Judah, be not his companion, his friend, go not with him.
Read Matthew Poole on Hosea 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 4:17 Ephraim [is] joined to idols: let him alone.Ver. 17. Ephraim is joined to idols, let him alone] Ephraim, that is, the ten revolted tribes, who are called Ephraim in opposition to Judah: 1. Because that tribe was the greatest of the ten; 2. Jeroboam, the ringleader of that revolt, was of that tribe; 3. They rebelled at Shechem, which was in that tribe, and from thenceforth was joined or glued to idols, as the fornicator is to his harlot, with whom he becometh one flesh, and from whom there is no dissuading him. Some fetch the metaphor from enchanters; who by their conjuring art have society and fellowship with the devils; so had Ephraim with idols; and like an enchanted person, he…
Read John Trapp on Hosea 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Ephraim . . . idols.—The prophet calls on Judah to leave Ephraim to himself. The Jewish interpreters Rashi and Kimchi understand this as the appeal of Jehovah to the prophet to leave Israel to her fate, that so perhaps her eyes might be opened to discern her doom.
Read Charles John Ellicott on Hosea 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Ephraim] The ten tribes. Is joined to idols] Is become incorporated with false gods. Let him alone.] They are irreclaimable, leave them to the consequences of their vicious conduct.
Read AdamClarke on Hosea 4 →CambridgeThe Cambridge Bible for Schools and Colleges17. joined to idols] The cognate noun is used in Malachi 2:14 of a wife in her relation to her husband, and in Isaiah 44:11 of an idol-worshipper in his mystic relation to his god (comp. 1 Corinthians 10:20).
Read Cambridge on Hosea 4 →Albert Barnes1798–1870Barnes' Notes on the BibleEphraim is joined to idols - that is, banded, bound up with them, “associated,” as the word means, with them so as to cleave to them, willing neither to part with nor to be parted from, them.
Read Albert Barnes on Hosea 4 →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
Ephraim is joined to idols; leave him alone!
Ephraim is joined to idols. Leave him alone!
Ephraim is joined to idols; leave him alone!
Ephraim has attached himself to idols; Do not go near him!
Tyndale line
Ephraim is joined to idols: let him alone.
Ephraim is joined to idols; let him alone.
Ephraim is joined to idols; let him alone.
Ephraim is joined to idols: let him alone.
Ephraim is ioyned to idoles: let him alone.
Strictly literal
— Ephraim is joined to idols: leave him alone.
Joined to idols [is] Ephraim, let him alone.
Ephraim is joined to idols, leave him alone.
Ephraim is bound to idols: let him alone.
Ephraim united himself with idols; leave him alone.
From the Latin
Ephraim is a partaker with idols, let him alone.
Simplified
Ephraim is bewitched by idols, so leave him alone!
Ephraim is joined to false gods; let him be.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of חֲב֧וּר עֲצַבִּ֛ים אֶפְרָ֖יִם הַֽנַּֽח־ לֽוֹ׃. The Dead Sea Scrolls (4Q78) also match the Masoretic Text, with all five words supplied by an editor, indicating no significant variation in this verse.
חֲב֧וּר עֲצַבִּ֛ים אֶפְרָ֖יִם הַֽנַּֽח־ לֽוֹ׃
5 of the 5 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.
[חבור] [עצבים] [אפרים] [הנח] [ל׳ו]
nothing on the leather here — 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 4:17
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.
חָבַר (chabar) means to unite or join together, often in a figurative sense, but can also refer to tying magic spells or charms. It encompasses various forms of joining, including making alliances or being in fellowship. The verb appears in different stems, indicating nuances like being allied or compacted, but no significant disagreements among lexicons are noted.
[חָבַר] vb. unite (usu. intr.), be joined, tie a magic knot or spell, charm
Qal
unite, be joined
tie magic knots, charm
Pi.
make an ally of, unite one with
unite, join (trans.)
Pu.
be allied with
be united to = be one of
be joined together
Hiph. I could make a joining with words
Hithp. join oneself to, make an alliance with
base
H2266 חָבַר unite (usu. intr.), be joined, tie a magic knot or spell, charm
2266 chabar khaw-bar'
a primitive root; to join (literally or figuratively);
specifically (by means of spells) to fascinate:--charm(- er),
be compact, couple (together), have fellowship with, heap up,
join (self, together), league.
חָבַר (cha.var) — to unite.
1) to unite, join, bind together, be joined, be coupled, be in league, heap up, have fellowship with, be compact, be a charmer
1a) (Qal)
1a1) to unite, be joined
1a2) to tie magic charms, charm
1b) (Piel)
1b1) to unite with, make an ally of
1b2) to unite, join, ally
1c) (Pual)
1c1) to be allied with, be united
1c2) to be joined together
1d) (Hiphil) to join together, pile up (words)
1e) (Hithpael) to join oneself to, make an alliance, league together
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular commonHVqsmsc
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…
עָצָב (atsab) means 'idol' or 'image' and is derived from the root word for 'to carve' or 'to fashion.' The entries consistently define it as an idolatrous image, with no significant disagreement among the lexicons.
[עָצָב] n.[m.] idol
base
H6091 [עָצָב] idol
6091 `atsab aw-tsawb'
from 6087; an (idolatrous) image:--idol, image.
see HEBREW for 06087
עָצָב (a.tsav) — idol.
idol, image
N-mp — Noun common · masculine plural absoluteHNcmpa
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
HVhv2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms