Hosea 4:5 — Word Study
WLCוְכָשַׁלְתָּ֣ הַיּ֔וֹם וְכָשַׁ֧ל גַּם־ נָבִ֛יא עִמְּךָ֖ לָ֑יְלָה וְדָמִ֖יתִי אִמֶּֽךָ׃
BSAYou will stumblekâshal [fall, trip, lose your balance] by dayyôwm [a literal 24-hour period, a figurative space of time] and the prophetnâbîyʼ [someone who speaks for God, a spokesperson] will stumblekâshal [fall, fail, be mistaken] with youʻim [together, in companionship] by nightlayil [the time of darkness, adversity, or hardship] so I will destroydâmâh [bring to an end, cause to cease, silence] your motherʼêm [a female parent, a maternal figure, the nation of Israel]
| Greek | English | Parsing |
|---|---|---|
| וְכָשַׁלְתָּ֣ | and you will stumble | Verb, Qal, sequential perfect second person masculine singular |
| הַיּ֔וֹם | the day | Particle, noun common masculine singular absolute |
| וְכָשַׁ֧ל | and he will stumble | Verb, Qal, sequential perfect third person masculine singular |
| גַּם־ | also | Adverb |
| נָבִ֛יא | a prophet | Noun common, masculine singular absolute |
| עִמְּךָ֖ | with you | Preposition, suffix |
| לָ֑יְלָה | night | Noun common, masculine singular absolute |
| וְדָמִ֖יתִי | and I will destroy | Verb, Qal, sequential perfect first person common singular |
| אִמֶּֽךָ׃ | mother your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will stumble by day, and the prophet will stumble with you by night; so I will destroy your mother— |
| KJV | Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. |
| ASV | And thou shalt stumble in the day, and the prophet also shall stumble with thee in the night; and I will destroy thy mother. |
| YLT | And thou hast stumbled in the day, And stumbled hath also a prophet with thee in the night, And I have cut off thy mother. |
| WEB | You will stumble in the day, and the prophet will also stumble with you in the night; and I will destroy your mother. |
| BBE | You will not be able to keep on your feet by day, and by night the prophet will be falling down with you, and I will give your mother to destruction. |
Where they part company is in the rendering of כָּשַׁל — see How Translations Differ.
The sentence is structured with two main clauses connected by a conjunction, emphasizing the parallel fates of the people and their prophet.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּשַׁל
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 4:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of Rejectiongenerated
Hosea 4:5 is part of a broader message where God, through Hosea, addresses the failures of Israel. The people are warned about their spiritual blindness and the consequences of their actions. This verse highlights the shared fate of the people and their prophet, emphasizing the gravity of their situation as they neglect divine guidance, leading to destruction as stated in Hosea 4:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 9:7–8 | The days of punishment have come; the days of retribution have arrived— let Israel know it. The prophet is called a fool, and the inspired man insane, because of the greatness of your iniquity and hostility. |
| 2 | Isaiah 9:13–17 | But the people did not return to Him who struck them; they did not seek the LORD of Hosts. |
| 3 | Jeremiah 6:4–5 | ‘Prepare for battle against her; rise up, let us attack at noon. Woe to us, for the daylight is fading; the evening shadows grow long. |
| 4 | Jeremiah 8:10–12 | Therefore I will give their wives to other men and their fields to new owners. For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
| 5 | Jeremiah 14:15–16 | Therefore this is what the LORD says about the prophets who prophesy in My name: I did not send them, yet they say, ‘No sword or famine will touch this land.’ By sword and famine these very prophets will meet their end! |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — כָּשַׁל, ve.kha.shal.Tagenerated
The verb כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to both physical stumbling and metaphorical failure, indicating a loss of balance or spiritual faltering. The parsing shows it as a sequential perfect verb in the second person masculine singular, indicating that the subject (you) will experience this stumbling.
In this context, the stumbling by day signifies a public failure, while the stumbling by night suggests a private or hidden failure. The use of this verb underscores the dire consequences of Israel's actions and their leaders' failures.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains two main clauses, both beginning with the verb כָּשַׁל: you will stumble and the prophet will stumble. The first clause is followed by a prepositional phrase indicating the time of day, while the second clause includes a conjunction and a prepositional phrase indicating companionship.
The structure emphasizes the parallelism between the people's actions and their prophet's fate, highlighting the communal consequences of their spiritual failures.
Septuagint Backgroundgenerated
The Septuagint translates כָּשַׁל as ἀσθενήσεις (asthenēseis), which means 'you will be weak' or 'you will fail.' This choice introduces a nuance of weakness, suggesting not just a stumble but a broader implication of failing to stand firm in faith.
This translation reflects the translators' understanding of the consequences of Israel's actions, emphasizing the spiritual weakness that accompanies their physical stumbling.
In plain words — the whole versegenerated
Hosea 4:5 warns that both the people and their prophet will stumble, leading to the destruction of Israel. This verse highlights the consequences of rejecting knowledge and guidance, showing that both the leaders and the people share in the fate of downfall.
Frequently Asked Questionsgenerated
To stumble by day signifies a public failure or loss of balance in one's actions and decisions, especially in the light of God's guidance.
The prophet stumbling alongside the people indicates that their spiritual leaders share in their failures, emphasizing the collective consequences of their actions.
The term 'mother' refers to Israel as a nation, highlighting the communal aspect of their downfall and the destruction that awaits them.
Knowledge is emphasized because it is crucial for spiritual guidance; rejecting it leads to downfall, as seen in the following verses.
Reflection Questionsgenerated
- In what areas of my life do I feel I am stumbling, and how can I seek guidance to overcome these challenges?
- How can I ensure that I am not leading others astray, like the prophet in this verse?
- What steps can I take to deepen my understanding of God's word and avoid the pitfalls of ignorance?
- How does the concept of communal responsibility resonate in my community or church?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on this verse to discuss the implications of prophetic failure and the consequences for the people, highlighting the importance of knowledge and guidance.
Of the ones who first made use of false predictions to deceive you, most will also themselves become weak because of the calamity that holds them back.Early Church Fathers on Hosea 4 →
For us too, you see, once the night of this age is done, there will be a resurrection of the flesh for the kingdom; it’s the model or sample of this that has already occurred in our head.Early Church Fathers on Hosea 4 →
“Day continues according to your ordinance.” For all these things are day: “and this is the day which the Lord has made; let us rejoice and be glad in it” and “let us walk honestly as in the day.” “For all things serve you.” He said “all…Early Church Fathers on Hosea 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 4:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore shall thou fall in the day,.... Either, O ye people, everyone of you, being so refractory and incorrigible; or, O thou priest, being as bad as the people; for both, on account of their
Read John Gill on Hosea 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
Read Robert Jamieson on Hosea 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore, because thy sins are so many and so great, and thou art incorrigible in them, shalt thou fall; the prophet turns his speech to the people, thou, O Israel; he speaks to them as to one person, they were all of one piece in sin, and should be so one in punishment. Fall; stumble, and fall, and be broken. In the day; or this day, i.e. very suddenly, your fall shall be presently effected by your enemies’ power, vigilance, and successes; it shall be no longer delayed. The prophet; who spake smooth things, who prophesied lies; the false prophets of Baal and the groves, 23:15. Shall fall; be in as sad calamitous condition as any. With thee; either the prophet that is with thee, that lived…
Read Matthew Poole on Hosea 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 4:5 Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.Ver. 5. Therefore shalt thou fall] How could they do otherwise that were a nation so incorrigibly flagitious, so unthankful for mercies, so impatient of remedies, so incapable of repentance, so obliged, so warned, so shamelessly, so lawlessly wicked? Therefore shalt thou fall in the day] Vivens vidensque peribis, thou shalt stumble at noon day, because there is no knowledge of God in the land; but thou hast loved darkness rather than light, therefore shalt thou have enough of it; thy feet shall stumble upon the dark mountains, Jeremiah 13:16, yea, thou shalt…
Read John Trapp on Hosea 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The priest’s function is discharged in the day, and the prophet dreams in the night. Both will totter to their fall. Thy mother—i.e., thy nation.
Read Charles John Ellicott on Hosea 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Therefore shalt thou fall in the day] In the most open and public manner, without snare or ambush. And the prophet also shall fall - in the night] The false prophet, when employed in taking prognostications from stars, meteors, &c. And I will destroy thy mother.] The metropolis or mother city. Jerusalem or Samaria is meant.
Read AdamClarke on Hosea 4 →CambridgeThe Cambridge Bible for Schools and Colleges5. the prophet also] Hosea of course refers to the lower class of prophets, to whom prophecy was simply a means of livelihood (comp. Micah 3:11 and Amaziah’s words in Amos 7:12), and who, like the priests, often came visibly drunk to their most solemn functions (Isaiah 28:7). The spiritually-minded prophets of this period do not inveigh against their rivals as false prophets (this term came from the Sept. version of Jeremiah), but as those who prostitute a sacred calling to selfish purposes. Very similar charges are brought against the priests, who are not on that account called false priests, though from the highest point of view they were such. thy mother] i.e. the stock from which thou…
Read Cambridge on Hosea 4 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore shalt thou fall - The two parts of the verse fill up each other. “By day and by night shall they fall, people and prophets together.” Their calamities should come upon them successively, day and night.
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
You will stumble by day, and the prophet will stumble with you by night; so I will destroy your mother—
You will stumble in the day, and the prophet will also stumble with you in the night; and I will destroy your mother.
You will stumble by day, and the prophet will stumble with you by night; so I will destroy your mother—
You stumble day and night, and the false prophets stumble with you; You have destroyed your own people!
Tyndale line
Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
And thou shalt stumble in the day, and the prophet also shall stumble with thee in the night; and I will destroy thy mother.
And thou shalt stumble in the day, and the prophet also shall stumble with thee in the night; and I will destroy thy mother.
Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
Therefore shalt thou fall in the day, and the Prophet shall fall with thee in the night, and I will destroy thy mother.
Strictly literal
And thou shalt stumble by day; and the prophet also shall stumble with thee by night: and I will destroy thy mother.
And thou hast stumbled in the day, And stumbled hath also a prophet with thee in the night, And I have cut off thy mother.
And you have stumbled in the day, || And a prophet has also stumbled with you in the night, || And I have cut off your mother.
Therefore shalt thou stumble in the daytime, and the prophet also shall stumble with thee in the night; and I will destroy thy mother.
You priests will stumble during the day; the prophets will also stumble with you by night, and I will destroy your mother.
From the Latin
And thou shalt fall today, and the prophet also shall fall with thee: in the night I have made thy mother to be silent.
Simplified
Consequently you will stumble in daylight, and the prophet will stumble together with you in the night, and I will destroy your mother.
You will not be able to keep on your feet by day, and by night the prophet will be falling down with you, and I will give your mother to destruction.
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 largely agree in their wording for Hosea 4:5. The Dead Sea Scrolls, however, contain a reconstructed text with several words supplied by an editor, indicating that while the overall message is consistent, the exact phrasing may vary due to the condition of the manuscript.
וְכָשַׁלְתָּ֣ הַיּ֔וֹם וְכָשַׁ֧ל גַּם־ נָבִ֛יא עִמְּךָ֖ לָ֑יְלָה וְדָמִ֖יתִי אִמֶּֽךָ׃
9 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.
[וכשלת] [היום] [וכשל] [גם] [נביא] [עמ׳ך] [לילה] [ודמיתי] [אמ׳ך]
nothing on the leather here — 9 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 4:5
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.
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
N-ms — Noun common · masculine singular absoluteHNcmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHR/Sp2ms
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
דָּמָה (damah) is a Hebrew verb that means to cease or cause to cease, and it encompasses ideas of cutting off, destroying, or perishing. It can be used in different forms, such as the Qal (active) and Niphal (passive), indicating actions like ceasing or being cut off. The entries consistently highlight its association with destruction and silence.
[דָּמָה] vb. cease, cause to cease, cut off, destroy
Qal
intr. cease
cause to cease, cut off, destroy
Niph. be cut off, destroyed, ruined
base
H1820 [דָּמָה] cease, cause to cease, cut off, destroy
1820 damah daw-mam'
a primitive root; to be dumb or silent; hence, to fail or
perish; trans. to destroy:--cease, be cut down (off), destroy,
be brought to silence, be undone, X utterly.
דָּמָה (da.mah) — to cease.
1) to cease, cause to cease, cut off, destroy, perish
1a) (Qal)
1a1) to cease
1a2) to cause to cease, destroy
1b) (Niphal)
1b1) to be cut off
1b2) to be undone, be cut off at sight of the theophany
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms