Hosea 4:7 — Word Study
WLCכְּרֻבָּ֖ם כֵּ֣ן חָֽטְאוּ־ לִ֑י כְּבוֹדָ֖ם בְּקָל֥וֹן אָמִֽיר׃
BSAThe more they multipliedrâbâh [grew in number, increased abundantly] the more they sinnedchâṭâʼ■ [missed the mark, rebelled] they exchangedmûwr▸ [traded, replaced] their Glorykâbôwd [great honor, divine splendor] for a thing of disgraceqâlôwn [shame, dishonor, humiliation]
| Greek | English | Parsing |
|---|---|---|
| כְּרֻבָּ֖ם | as increased they | Preposition, verb qal infinitive construct common, suffix |
| כֵּ֣ן | so | Adverb |
| חָֽטְאוּ־ | they sinned | Verb, Qal, perfect third person common plural |
| לִ֑י | to me | Preposition, suffix |
| כְּבוֹדָ֖ם | glory their | Noun common masculine singular construct, suffix |
| בְּקָל֥וֹן | for shame | Preposition, noun common masculine singular absolute |
| אָמִֽיר׃ | I will exchange | Verb, Hiphil, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The more they multiplied, the more they sinned against Me; they exchanged their Glory for a thing of disgrace. |
| KJV | As they were increased, so they sinned against me: therefore will I change their glory into shame. |
| ASV | As they were multiplied, so they sinned against me: I will change their glory into shame. |
| YLT | According to their abundance so they sinned against Me, Their honour into shame I change. |
| WEB | As they were multiplied, so they sinned against me. I will change their glory into shame. |
| BBE | Even while they were increasing in number they were sinning against me; I will let their glory be changed into shame. |
All translations agree on the rendering of כְּרֻבָּ֖ם as reflecting the idea of multiplication.
The sentence has a main clause followed by a subordinate clause, showing the cause-and-effect relationship between multiplication and sin.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָטָא
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 4:7
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 Warning of Hoseagenerated
Hosea 4:7 reveals a pattern where the more the people of Israel multiplied, the more they sinned against God. This verse is part of a larger warning about the consequences of their actions, emphasizing that their growth did not lead them closer to God but rather further into sin. The surrounding verses illustrate God's concern for His people and the consequences of their disobedience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 4:10 | They will eat but not be satisfied; they will be promiscuous but not multiply. For they have stopped obeying the LORD. |
| 2 | Hosea 5:1 | “Hear this, O priests! Take heed, O house of Israel! Give ear, O royal house! For this judgment is against you because you have been a snare at Mizpah, a net spread out on Tabor. |
| 3 | Hosea 6:9 | Like raiders who lie in ambush, so does a band of priests; they murder on the way to Shechem; surely they have committed atrocities. |
| 4 | Hosea 13:6–14 | When they had pasture, they became satisfied; when they were satisfied, their hearts became proud, and as a result they forgot Me. |
| 5 | Ezra 9:7 | From the days of our fathers to this day, our guilt has been great. Because of our iniquities, we and our kings and priests have been delivered into the hands of the kings of the earth and put to the sword and captivity, to pillage and humiliation, as we are this day. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — כְּרֻבָּ֖ם, ke.ru.Bamgenerated
The word כְּרֻבָּ֖ם is derived from the root רָבָה (rabah), meaning to multiply or increase. It indicates a significant growth or abundance, often associated with the idea of flourishing. The parsing shows it as a verb in the infinitive construct, suggesting an ongoing action of increasing.
In this context, the word highlights the irony that as the people grew in number, their actions did not reflect a corresponding growth in righteousness. Instead, their multiplication led to greater sinfulness, illustrating a tragic disconnect between their physical abundance and spiritual condition.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of כְּרֻבָּ֖ם, rendering it in ways that reflect the idea of multiplication or increase.
Sentence Structuregenerated
The main verb of the verse is חָֽטְאוּ, they sinned, which governs the entire sentence. The structure includes a prepositional phrase describing the subject's increase, an adverbial indicating the manner of their actions, and a noun phrase detailing what was exchanged.
The Hebrew word order places emphasis on the actions of the people, with the verb appearing prominently, highlighting their wrongdoing as a response to their growth.
Septuagint Backgroundgenerated
The Septuagint translates כְּרֻבָּ֖ם as κατὰ, indicating a sense of 'according to' or 'in proportion to'. This choice suggests a nuanced understanding of the relationship between the people's growth and their sinfulness.
This translation reflects a broader interpretation, emphasizing that their increase was not merely quantitative but also qualitative in its moral implications.
In plain words — the whole versegenerated
Hosea 4:7 explains that as the people of Israel grew in number, they also increased in sin against God. They traded their glory for disgrace, showing that their physical growth did not lead to spiritual health. This warning emphasizes the consequences of turning away from God.
Frequently Asked Questionsgenerated
It means that the people of Israel traded their honor and divine favor for shameful actions, indicating a serious moral failure.
This verse illustrates the central theme of Hosea, which is the unfaithfulness of Israel to God and the resulting consequences of their actions.
We learn that mere growth in numbers or resources does not guarantee spiritual health; true faithfulness to God is essential.
Glory represents the honor and presence of God among His people, and exchanging it for disgrace signifies a profound loss of relationship with Him.
Reflection Questionsgenerated
- In what areas of my life have I seen growth that does not reflect spiritual maturity?
- How can I ensure that my increase in resources or influence leads to greater faithfulness to God?
- What does it mean for me to uphold God's glory in my daily actions?
- How can I help others recognize the importance of spiritual integrity over mere physical or social growth?
The early church on this verse — how the Fathers read it
The early church father Jerome comments on this verse, noting the connection between abundance and sin, emphasizing the consequences of Israel's actions.
"According to their abundance, so they sinned against me: I will change their glory into shame, they will eat the sins of my people, and lift up their souls to their iniquity, and it shall be as the people, so the priest,Early Church Fathers on Hosea 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 4:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs they were increased, so they sinned against me,.... As the children of the priests increased and grew up, they sinned against the Lord, imitating their parents; they were as many sinners as they
Read John Gill on Hosea 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs they were increased, so they sinned against me: therefore will I change their glory into shame. As they were increased - in numbers, wealth, and power.
Read Robert Jamieson on Hosea 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs they; kings, priests, and people of that age, that is, Jeroboam the Second, great-grandson of Jehu, who raised the kingdom to its highest pitch and glory. Were increased; both multiplied for number, and grew great in riches, power, and honour. Such temper were they of, . So they sinned against me: sin grew with their wealth and honour; God who raised them was by them provoked the more, they turned his bounty into sin: too usual a return from sinners to God. I will change, turn by a just retaliation, their glory into shame: they turned their glory, all that in which they might glory above others, into sin; I will turn it into shame; that shall be their dishonour which, had it been well…
Read Matthew Poole on Hosea 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 4:7 As they were increased, so they sinned against me: [therefore] will I change their glory into shame.Ver. 7. As they were increased] sc. in number, wealth, and honour. Their prosperity undid them, they flourished at this time in court and country, they waxed fat and kicked. The priests are here accused of detestable ingratitude, and of insufferable pride and insolence. As they were multiplied or magnified, they have sinned against me] That is, they have abused my gifts to my great dishonour. Like fed hawks, they have forgotten their master. Nay, like young mules, which, when they have sucked, turn up their heels and kick their dam; so did these haughty and haunty priests. Their…
Read John Trapp on Hosea 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7, 8) The increase in numbers and prosperity probably refers to the priesthood, who, as they grew in numbers, became more alienated from the true God. These eat up, or fatten on, the very sins they ought to rebuke. The reference here may be either to the portion of sacrificial offerings which fell to the share of the priests, or (less probably) to the sin-money and trespass-money exacted in place of sin-offerings of 2 Kings 12:16. (On the general condition of the priesthood at this time, see W. R. Smith, Prophets of Israel pp. 99-101.)
Read Charles John Ellicott on Hosea 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Will I change their glory into shame.] As the idolaters at Dan and Bethel have changed my glory into the similitude of an ox that eateth grass, (Romans 1:23,) so will I change their glory into shame or ignominy. In the day of my wrath, their calf-gods shall not deliver them.
Read AdamClarke on Hosea 4 →CambridgeThe Cambridge Bible for Schools and Colleges7–10. Here the priests are referred to in the third person; they have been degraded from a great position; how sore must be the punishment!
Read Cambridge on Hosea 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAs they were increased, so they sinned against Me - The “increase” may be, either in actual number or in wealth, power or dignity. The text includes both.
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
The more they multiplied, the more they sinned against Me; they exchanged their Glory for a thing of disgrace.
As they were multiplied, so they sinned against me. I will change their glory into shame.
The more they multiplied, the more they sinned against Me; they exchanged their Glory for a thing of disgrace.
The more the priests increased in numbers, the more they rebelled against me. They have turned their glorious calling into a shameful disgrace!
Tyndale line
As they were increased, so they sinned against me: therefore will I change their glory into shame.
As they were multiplied, so they sinned against me: I will change their glory into shame.
As they were multiplied, so they sinned against me: I will change their glory into shame.
As they were increased, so they sinned against me: therefore will I change their glory into shame.
As they were increased, so they sinned against me: therefore will I chaunge their glorie into shame.
Strictly literal
As they were multiplied, so they sinned against me: I will change their glory into shame.
According to their abundance so they sinned against Me, Their honour into shame I change.
According to their abundance so they sinned against Me, || I change their glory into shame.
The more they increased, the more did they sin against me: therefore will I change their glory into shame.
The more the priests multiplied, the more they sinned against me. They exchanged their honor for shame.
From the Latin
According to the multitude of them so have they sinned against me: I will change their glory into shame.
Simplified
The more there were of them, the more they sinned against me, so I will change their glory into shame.
Even while they were increasing in number they were sinning against me; I will let their glory be changed into shame.
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 closely, with all seven words matched. The Dead Sea Scrolls, however, show some differences, with three words present on the leather and four supplied by an editor. This indicates some textual variation, but the core message remains consistent across the witnesses.
כְּרֻבָּ֖ם כֵּ֣ן חָֽטְאוּ־ לִ֑י כְּבוֹדָ֖ם בְּקָל֥וֹן אָמִֽיר׃
7 of the 7 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.
כרוב׳ם כן חטאו [ל׳י] [כבוד׳ם] [בקלון] [אמיר]
3 words on the leather — 4 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 4:7
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.
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
קָלוֹן (qalown) refers to concepts of dishonor and shame, encompassing personal disgrace and national ignominy. It is derived from the root meaning associated with disgrace. The entries consistently highlight its negative connotations related to reputation and honor.
קָלוֹן n.m. ignominy, dishonour
base
H7036 קָלוֹן ignominy, dishonour
7036 qalown kaw-lone'
from 7034; disgrace; (by implication) the pudenda:--
confusion, dishonour, ignominy, reproach, shame.
see HEBREW for 07034
קָלוֹן (qa.lon) — dishonor.
1) shame, disgrace, dishonour, ignominy
1a) ignominy (of nation)
1b) dishonour, disgrace (personal)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
מוּר (muwr) is a primitive root meaning to change or alter. It encompasses the ideas of exchanging or bartering, and can also imply being changed in the Niphal form. The word appears in contexts such as Ezekiel 48:14, where it relates to the concept of exchange.
base
H4171 מוּר
4171 muwr moor
a primitive root; to alter; by implication, to barter, to
dispose of:--X at all, (ex-)change, remove.
מוּר (mur) — to change.
1) to change, exchange
1a) (Niphal) to be changed
1b) (Hiphil)
1b1) to change, alter
1b2) to exchange
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs