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Hosea 5:11 — Word Study

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WLCעָשׁ֥וּק אֶפְרַ֖יִם רְצ֣וּץ מִשְׁפָּ֑ט כִּ֣י הוֹאִ֔יל הָלַ֖ךְ אַחֲרֵי־ צָֽו׃

BSAEphraimʼEphrayim [the doubly fruitful tribe] is oppressedʻâshaq [crushed by injustice] crushedrâtsats [broken in spirit] in judgmentmishpâṭ [justice, righteous verdict] forkîy he is determinedyâʼal [willingly, with intent] to followhâlak [walk after, pursue] worthless idolstsav [empty, vain, false gods, commandments]

Word
Listen & take awayHosea 5
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 11 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Tzav) — no per-word recordings of the Hebrew exist to link to.
Take it away
Hosea 5:11quick helps
In a sentenceEphraim is suffering from oppression and judgment because he has chosen to pursue worthless idols.
Who is speakingThe prophet Hosea, addressing the people of Israel.
Where we areIn a passage that critiques the moral and spiritual state of Israel.
The hard wordעָשׁ֥וּק
Take awayEphraim's choices lead to his downfall.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאֶפְרַיִם verbעָשַׁק The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 5:11

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 Judgment on Israelgenerated

10The princes of Judah are like those who move boundary stones; I will pour out My fury upon them like water.
11Ephraim is oppressed, crushed in judgment, for he is determined to follow worthless idols.
12So I am like a moth to Ephraim, and like decay to the house of Judah.
13When Ephraim saw his sickness and Judah his wound, then Ephraim turned to Assyria and sent to the great king. But he cannot cure you or heal your wound.

Hosea 5:11 highlights the plight of Ephraim, symbolizing the northern kingdom of Israel, which is suffering due to its choices and actions. The verse illustrates the consequences of turning away from God and following false idols, a theme prevalent in the prophetic literature as a warning against idolatry and injustice. The context of this verse is a broader critique of Israel's leaders and their moral failings, as seen in the surrounding verses.


Cross References

ReferenceText (BSB)
1Deuteronomy 28:33A people you do not know will eat the produce of your land and of all your toil. All your days you will be oppressed and crushed.
22 Kings 15:16–20At that time Menahem, starting from Tirzah, attacked Tiphsah and everyone in its vicinity, because they would not open their gates. So he attacked Tiphsah and ripped open all the pregnant women.
3Amos 5:11–12Therefore, because you trample on the poor and exact from him a tax of grain, you will never live in the stone houses you have built; you will never drink the wine from the lush vineyards you have planted.
41 Kings 12:26–33Jeroboam said in his heart, “Now the kingdom might revert to the house of David.
5Micah 6:16You have kept the statutes of Omri and all the practices of Ahab’s house; you have followed their counsel. Therefore I will make you a desolation, and your inhabitants an object of contempt; you will bear the scorn of the nations. ”

The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to


The Key Word עָשׁ֥וּק, 'a.Shukgenerated

The word עָשַׁק ('ashaq) is a verb meaning to oppress or defraud, conveying a sense of being pressed upon or wronged. In this verse, it describes Ephraim's state of being oppressed, indicating a passive form where Ephraim is the subject suffering injustice.

This word appears frequently in the Hebrew Bible, often associated with wrongful actions against others. The passive form here emphasizes that Ephraim is not only the oppressor but also the oppressed, highlighting the moral decay within the society.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses the word oppressed for עָשׁ֥וּק.


Sentence Structuregenerated

The verse contains one main clause led by the verb עָשׁ֥וּק ('ashuq), indicating the state of Ephraim, followed by a participial phrase רְצ֣וּץ (retzutz) describing his condition. The structure emphasizes Ephraim's suffering as a result of his choices.

The order of the words places Ephraim at the forefront, highlighting his plight, followed by the description of his state and the reason for it, which underscores the cause-and-effect relationship in the verse.


Septuagint Backgroundgenerated

In the Septuagint, עָשׁ֥וּק is translated as κατεδυνάστευσεν (katedynasteusen), which implies a forceful oppression. This choice indicates a strong sense of injustice being inflicted upon Ephraim, aligning with the overall message of the verse.

The use of κατεπάτησεν for רְצ֣וּץ suggests a similar interpretation of being crushed or trampled, reinforcing the severity of Ephraim's condition.


In plain words — the whole versegenerated

Hosea 5:11 describes how Ephraim, representing the northern kingdom of Israel, is suffering from oppression and judgment because he has chosen to follow worthless idols. This reflects the larger theme of the consequences of turning away from God and the moral failings of the people.


Frequently Asked Questionsgenerated

What does it mean that Ephraim is oppressed?

Ephraim is experiencing injustice and suffering, indicating a state of being wronged or defrauded, often due to the actions of others.

Why is Ephraim described as crushed in judgment?

This phrase highlights the severity of Ephraim's condition, suggesting that he is not only oppressed but also facing the consequences of his choices in the realm of justice.

What idols is Ephraim following?

The worthless idols refer to false gods and empty practices that lead the people away from true worship and righteousness, contributing to their downfall.

What is the significance of the term 'judgment' in this verse?

Judgment here refers to the righteous verdicts of God, emphasizing that Ephraim's suffering is a result of divine justice due to his actions.


Reflection Questionsgenerated

  1. In what ways do I see myself pursuing things that may be considered worthless or empty?
  2. How can I ensure that my actions align with justice and righteousness in my own life?
  3. What are some modern-day idols that people might be tempted to follow, and how can I resist them?
  4. How does understanding Ephraim's plight help me reflect on my own choices and their consequences?

The early church on this verse — how the Fathers read it

The early church fathers commented on this verse, often discussing the moral implications of Ephraim's choices and the consequences of idolatry.

JeromeCommentary on Hosea 5:11 c. 347–420
"Ephraim endures slander, broken in judgement, because he started to follow after filth." LXX: "Ephraim oppressed his adversary, trampled justice, because he began to pursue vain things." If Ephraim is wicked,
Early Church Fathers on Hosea 5 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Hosea 5:11 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Ephraim [is] oppressed, [and] broken in judgment,.... Here the prophet again returns to the ten tribes, who were oppressed and broken, either by their own judgments, as the Targum; by the tyranny of

Read John Gill on Hosea 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment. Ephraim is oppressed and broken in judgment - namely, 'crushed' in the "judgment" of God on him .

Read Robert Jamieson on Hosea 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Ephraim; the subjects of the kingdom of Israel, the ten tribes; the prophet resumeth his threat against them. Is oppressed; supposing, as well we may, that this prophecy respecteth Ahaz’ s time, it will appear that the reigns of Zachariah, Shallum, Menahem, Pekahiah, and Pekah were past, which were unjust, seditious, bloody, and tyrannical times, in which oppressions abounded, and of which our prophet now speaketh. The ten tribes are by sedition, civil wars, and bloody conspiracies eaten up already almost. But to those God will add his displeasure, and the Assyrians shall be the executioners, and shall oppress Ephraim. Broken in judgment, i.e. through fear of the partiality of the judge…

Read Matthew Poole on Hosea 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Hosea 5:11 Ephraim [is] oppressed [and] broken in judgment, because he willingly walked after the commandment.Ver. 11. Ephraim is oppressed and broken in judgment] Calumniam passus est Ephraim, so the Vulgate hath it: Ephraim was falsely accused and slandered; he suffered much by malicious accusers, who depraved his good actions, drew him before the judgment seats, and there oppressed him, as James 2:6. But the word here used signifieth all manner of injuries and oppressions, whether by vexatious suits, by fraud or by force, virulent tongues or violent hands, wrangling or otherwise wronging a man, to his crushing and utter undoing many times: for a poor man in his house is like a snail in…

Read John Trapp on Hosea 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(11) Broken in judgment.—The Authorised version is probably right in this rendering, the phrase having reference to rights pertaining to individuals. Interpreters differ as to the rare word tsav, translated “commandment.” It only occurs in one other place (Isaiah 28:10; Isaiah 28:13). Ewald regards it as meaning “wooden post,” i.e., their idol, but this has no basis in Old Testament usage, though etymologically ingenious. The majority of Jewish and modern commentators take it as meaning the evil ordinance of Jeroboam, who demanded the reverence of his subjects for the calf-symbol of Jehovah. The LXX. had another text (shav instead of tsav), which they render “vanities,” and are followed by…

Read Charles John Ellicott on Hosea 5 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 11. Walked after the commandment.] Jeroboam's commandment to worship his calves at Dan and Beth-el. Many of them were not forced to do this, they did it willingly.

Read AdamClarke on Hosea 5 →
CambridgeThe Cambridge Bible for Schools and Colleges

11. Ephraim is oppressed and broken in judgment] The same two participles are again combined in Deuteronomy 28:33, and, as here, in connexion with invasion, ‘thou shalt be only oppressed and crushed alway’ (so Auth. Vers.). The judgment meant is God’s. The idea was so familiar that a more distinct form of expression was unnecessary. The Hebrews and the other Semitic peoples regarded war as a kind of pleading before a judge; comp. for the latter, the Syriac khayeb ‘damnavit, vicit’, and for the former Isaiah 54:17, where ‘weapon’ is parallel to ‘tongue that riseth against thee’). Compare Schiller’s Die Weltgeschichte ist das Weltgericht. Somewhat less probable is the rendering ‘crushed as to…

Read Cambridge on Hosea 5 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Ephraim is oppressed and broken in judgment - Literally, “crushed in judgment.” Holy Scripture, elsewhere also, “combines” these same two words, rendered “oppressed” and “crushed,” in speaking of man’s oppression by man.

Read Albert Barnes on Hosea 5 →

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

BSBBerean Standard Bible2020

Ephraim is oppressed, crushed in judgment, for he is determined to follow worthless idols.

WEBWorld English Bible2000

Ephraim is oppressed, he is crushed in judgment, because he is intent in his pursuit of idols.

MSBMajority Standard Bible2022

Ephraim is oppressed, crushed in judgment, for he is determined to follow worthless idols.

NETBNew English Translation2006

Ephraim will be oppressed, crushed under judgment, because he was determined to pursue worthless idols.

Tyndale line

KJVKing James Version1611

Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.

ASVAmerican Standard Version1901

Ephraim is oppressed, he is crushed in judgment; because he was content to walk after man’s command.

RVARevised Version, American1894

Ephraim is oppressed, he is crushed in judgment; because he was content to walk after the command.

NWBWebster's Bible1833

Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.

GNVGeneva Bible1599

Ephraim is oppressed, and broken in iudgement, because he willingly walked after the commandement.

Strictly literal

DBYDarby Translation1890

Ephraim is oppressed, crushed in judgment, because in selfwill he walked after the commandment [of man].

YLTYoung's Literal Translation1862

Oppressed is Ephraim, broken in judgment, When he pleased he went after the command.

LSVLiteral Standard Version2020

Ephraim is oppressed, broken in judgment, || When he pleased he went after the command.

ILTInterlinear Literal Translation2000

Oppressed is Ephraim, broken through punishment; because he willingly walked after the commandment [of false prophets].

ULBUnlocked Literal Bible2017

Ephraim is crushed; he is crushed in judgment, because he has willingly walked after idols.

From the Latin

DRADouay-Rheims (Challoner)1899

Ephraim is under oppression, and broken in judgment: because he began to go after filthiness.

Simplified

FBVFree Bible Version2020

The people of Ephraim are crushed, smashed to pieces in judgment because they were determined to follow human commands.

BBEBible in Basic English1949

Ephraim is troubled; he is crushed by his judges, because he took pleasure in walking after deceit.

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.

clauseverbעָשׁ֥וּק[is].oppressedsubjectאֶפְרַ֖יִםEphraimclausenoun phrase · predicateרְצ֣וּץ[it.is].crushedמִשְׁפָּ֑טof.judgmentכִּ֣י(dm)clauseverbהוֹאִ֔ילhe.was.determinedclauseverbהָלַ֖ךְhe.walkedprepositional phrase · prepositionalאַחֲרֵיafterצָֽוa.command

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 in their wording for Hosea 5:11, with all nine words matched. This indicates a strong consistency in the transmission of this verse across these ancient texts.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

עָשׁ֥וּק אֶפְרַ֖יִם רְצ֣וּץ מִשְׁפָּ֑ט כִּ֣י הוֹאִ֔יל הָלַ֖ךְ אַחֲרֵי־ צָֽו׃

Septuagintthe Greek the translators chose, word by word
עָשׁ֥וּקκατεδυνάστευσενאֶפְרַ֖יִםεφραιμרְצ֣וּץκατεπάτησενמִשְׁפָּ֑טκρίμαכִּ֣יὅτιהוֹאִ֔ילἤρχατοהָלַ֖ךְπορεύεσθαιאַחֲרֵי־ὀπίσωצָֽו׃ματαίων

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.

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.

Hosea 5:11עָשַׁק[is] oppres[is] oppressedעָשַׁקאֶפְרַ֫יִםEphraimEphraimאֶפְרַ֫יִםרָצַץ[is] crushe[is] crushed ofרָצַץמִשְׁפָּטjudgmentjudgmentמִשְׁפָּטכִּיforforכִּייָאַלhe was detehe was determinיָאַלהָלַךְhe walkedhe walkedהָלַךְאַחַרafterafterאַחַרצַוa commanda commandצַושָׁפַטto judgeto judgeשָׁפַטאָחַרto delayto delayאָחַרצָוָהto commandto commandצָוָהעָשַׂקto contendto contendעָשַׂקאֶפְרָ֫תָהEphrathEphrathאֶפְרָ֫תָהיָאַלbe foolishbe foolishיָאַלהָלַךְto walkto walkהָלַךְחֻקָּהstatutestatuteחֻקָּהגָּזֵלrobberyrobberyגָּזֵלרָצַץto crushto crushרָצַץמְנַשֶּׁהMosesMosesמְנַשֶּׁההַרmountain: mountain: mountהַרמוֹטָהyokeyokeמוֹטָהמַשְׁעֵנָהsupportsupportמַשְׁעֵנָהחֹקstatute: dstatute: decreeחֹקיָדַעto knowto knowיָדַעכְּנַעֲנִיCanaanitesCanaanitessכְּנַעֲנִיאֱמֹרִיAmoriteAmoriteאֱמֹרִי
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Hosea 5:11

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.

[is] oppressed Ephraim [is] crushed of judgment for he was determined he walked after a command
עָשׁ֥וּק'a.Shuk [is] oppressed H6231 Verb · Qal · participle (passive) masculine singular
36× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To oppress means to press upon or defraud someone, often violently. It is used to describe wrongdoing in the Bible, such as in the book of Exodus.
Amplified meaning
crushed by injustice
Tyndale gloss
to oppress
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָשַׁק (ashaq) is a Hebrew verb meaning to oppress, wrong, or extort. It conveys actions of pressing upon, defrauding, and committing violence. The word can also imply being exploited or crushed in its passive form. It is rooted in a primitive form and is related to the concept of deceitful gain.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָשַׁק oppress, wrong, extort

base

Brown-Driver-Briggs glosses

H6231 עָשַׁק oppress, wrong, extort

Strong's Hebrew Dictionary

6231 `ashaq aw-shak'

a primitive root (compare 6229); to press upon, i.e. oppress,

defraud, violate, overflow:--get deceitfully, deceive,

defraud, drink up, (use) oppress((-ion)), -or), do violence

(wrong).

see HEBREW for 06229

Translators Brief Hebrew Lexicon

עָשַׁק (a.shaq) — to oppress.

1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort

1a) (Qal)

1a1) to oppress, wrong, extort

1a2) to oppress

1b) (Pual) to be exploited, be crushed

Morphologythe parsing behind the code
Berean parsing
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular
HVqsmsa
[is] oppressed Ephraim [is] crushed of judgment for he was determined he walked after a command
אֶפְרַ֖יִם'ef.Ra.yim Ephraim H669 Noun proper masculine
180× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ephraim means doubly fruitful, referring to Joseph's son and the tribe that descended from him. The tribe of Ephraim was a significant part of Israel's history. Ephraim is also the name of a region in the Bible.
Amplified meaning
the doubly fruitful tribe
Tyndale gloss
Ephraim
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶפְרַ֫יִם n.pr.m. Ephraim

base

Brown-Driver-Briggs glosses

H669 אֶפְרַ֫יִם Ephraim

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
Easton's Bible Dictionary

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).

Smith's Bible Dictionary

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)

American Tract Society Bible Dictionary

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…

Hitchcock's Bible Names Dictionary

fruitful; increasing

[is] oppressed Ephraim [is] crushed of judgment for he was determined he walked after a command
רְצ֣וּץre.Tzutz [is] crushed of H7533 Verb · Qal · participle (passive) masculine singular common
19× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To crush means to break or oppress something or someone, used to describe physical or emotional distress in the Bible.
Amplified meaning
broken in spirit
Tyndale gloss
to crush
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָצַץ (ratsats) means to crush, with various nuances including breaking, bruising, and oppressing. It can describe both literal and figurative actions, such as being crushed or oppressing others. The verb appears in multiple forms, indicating different aspects of crushing or being crushed, including reciprocal actions.

Brown-Driver-Briggs Hebrew Lexicon (full)

[רָצַץ] vb. crush

Qal crush

Niph. be crushed, broken

Pi. crush in pieces

Pō‛ēl acc. pers.

Hiph. she crushed his skull

Hithpō‛. recipr., the children crushed (thrust, struck) one another within her.

base

Brown-Driver-Briggs glosses

H7533 רָצַץ crush

Strong's Hebrew Dictionary

7533 ratsats raw-tsats'

a primitive root; to crack in pieces, literally or

figuratively:--break, bruise, crush, discourage, oppress,

struggle together.

Translators Brief Hebrew Lexicon

רָצַץ (ra.tsats) — to crush.

1) to crush, oppress

1a) (Qal)

1a1) to crush, get crushed, be crushed

1a2) to crush, oppress (fig)

1a3) crushed (participle passive)

1b) (Niphal) to be crushed, be broken

1c) (Piel)

1c1) to crush in pieces

1c2) to grievously oppress (fig)

1d) (Poel) to oppress (fig)

1e) (Hiphil) to crush

1f) (Hithpoel) to crush each other

Morphologythe parsing behind the code
Berean parsing
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular common
HVqsmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

[is] oppressed Ephraim [is] crushed of judgment for he was determined he walked after a command
מִשְׁפָּ֑טmish.Pat judgment H4941 Noun common · masculine singular absolute
422× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Mishpat means justice or judgment, and is often used to describe God's righteous judgment, as well as human laws and decisions, in books like Deuteronomy and Isaiah.
Amplified meaning
justice, righteous verdict
Tyndale gloss
justice: judgement
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִשְׁפָּט 422 n.m. judgment

judgment

justice, right, rectitude

ordinance

decision

one's (legal) right, privilege, due

proper, fitting, measure

custom, manner

what manner of

plan

base

Brown-Driver-Briggs glosses

H4941 מִשְׁפָּט judgment . judgment

. justice, right, rectitude

. ordinance

. decision

. one's (legal) right, privilege, due

. . proper, fitting, measure

. custom, manner

. what manner of

. plan

Strong's Hebrew Dictionary

4941 mishpat mish-pawt'

from 8199; properly, a verdict (favorable or unfavorable)

pronounced judicially, especially a sentence or formal decree

(human or (participant's) divine law, individual or

collective), including the act, the place, the suit, the

crime, and the penalty; abstractly, justice, including a

participant's right or privilege (statutory or customary), or

even a style:--+ adversary, ceremony, charge, X crime,

custom, desert, determination, discretion, disposing, due,

fashion, form, to be judged, judgment, just(-ice, -ly),

(manner of) law(-ful), manner, measure, (due) order,

ordinance, right, sentence, usest, X worthy, + wrong.

see HEBREW for 08199

Translators Brief Hebrew Lexicon

מִשְׁפָּט (mish.pat) — justice: judgement.

: judgement/punishment

1) judgment, justice, ordinance

1a) judgment

1a1) act of deciding a case

1a2) place, court, seat of judgment

1a3) process, procedure, litigation (before judges)

1a4) case, cause (presented for judgment)

1a5) sentence, decision (of judgment)

1a6) execution (of judgment)

1a7) time (of judgment)

1b) justice, right, rectitude (attributes of God or man)

1c) ordinance

1d) decision (in law)

1e) right, privilege, due (legal)

1f) proper, fitting, measure, fitness, custom, manner, plan

מִשְׁפָּט (mish.pat) — justice.

: justice/right/righteousness

1) judgment, justice, ordinance

1a) judgment

1a1) act of deciding a case

1a2) place, court, seat of judgment

1a3) process, procedure, litigation (before judges)

1a4) case, cause (presented for judgment)

1a5) sentence, decision (of judgment)

1a6) execution (of judgment)

1a7) time (of judgment)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
American Tract Society Bible Dictionary

Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.

For the expression, "judgment-hall," see PRETORIUM.

THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…

Nave's Topical Bible

→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;

[is] oppressed Ephraim [is] crushed of judgment for he was determined he walked after a command
כִּ֣יki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
[is] oppressed Ephraim [is] crushed of judgment for he was determined he walked after a command
הוֹאִ֔ילho.'Il he was determined H2974 Verb · Hiphil · perfect third person masculine singular
19× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To be willing or undertake something is the meaning of this word. It involves agreeing to or showing willingness to do something, like accepting an invitation or resolving to take action.
Amplified meaning
willingly, with intent
Tyndale gloss
be willing
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָאַל (ya'al) is a Hebrew verb primarily found in the Hiphil form, meaning to show willingness or to undertake something. It conveys a sense of agreement, determination, and the act of beginning or accepting an invitation. The entries suggest a focus on voluntary action and mental assent, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

[יָאַל] vb. only Hiph. shew willingness, be pleased, determine, undertake to do anything (and do it)

base

Brown-Driver-Briggs glosses

H2974 יָאַל only Hiph. shew willingness, be pleased, determine, undertake to do anything (and do it)

Strong's Hebrew Dictionary

2974 ya'al yaw-al'

a primitive root (probably rather the same as 2973 through

the idea of mental weakness); properly, to yield, especially

assent; hence (pos.) to undertake as an act of

volition:--assay, begin, be content, please, take upon, X

willingly, would.

see HEBREW for 02973

Translators Brief Hebrew Lexicon

יָאַל (ya.al) — be willing.

1) to begin, make a beginning, show willingness, undertake to do, be pleased, be determined

1a) (Hiphil)

1a1) to agree to, show willingness, acquiesce, accept an invitation, be willing

1a2) to undertake

1a3) to resolve, be pleased, be determined

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singular
HVhp3ms
[is] oppressed Ephraim [is] crushed of judgment for he was determined he walked after a command
הָלַ֖ךְha.Lakh he walked H1980 Verb · Qal · perfect third person masculine singular
1,549× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Amplified meaning
walk after, pursue
Tyndale gloss
to go: walk
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָלַךְ 1546 vb. go, come, walk

Qal Impf. usually (629 t.) as if from ילך

lit.

of persons

Also of animals, in similar meanings and combinations

in like manner of inanimate things

The inf. abs. is often used

as in other vbs., quite independently

to intensify meaning of finite form

most noteworthy is the joining of the Inf. abs.

with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

with a foll. vb. fin. c. ו consec. (rare)

in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance

twice, where vb. fin. is not הלך, but another vb. denoting motion

quite by itself

13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

akin to the use of Inf. abs. are some instances of Pt.

In combination with other verbal forms

Fig.; the most common uses follow; in most the origin in a literal meaning is evident:

pass away, die

Read the full entry →
Brown-Driver-Briggs glosses

H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons

. Also of animals, in similar meanings and combinations

. in like manner of inanimate things

. The inf. abs. is often used . as in other vbs., quite independently

. to intensify meaning of finite form

. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

. with a foll. vb. fin. c. ו consec. (rare)

. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance

. twice, where vb. fin. is not הלך, but another vb. denoting motion

. quite by itself

. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

. akin to the use of Inf. abs. are some instances of Pt.

. In combination with other verbal forms

Read the full entry →
Strong's Hebrew Dictionary

1980 halak haw-lak'

akin to 3212; a primitive root; to walk (in a great variety

of applications, literally and figuratively):--(all) along,

apace, behave (self), come, (on) continually, be conversant,

depart, + be eased, enter, exercise (self), + follow, forth,

forward, get, go (about, abroad, along, away, forward, on,

out, up and down), + greater, grow, be wont to haunt, lead,

march, X more and more, move (self), needs, on, pass (away),

be at the point, quite, run (along), + send, speedily, spread,

still, surely, + tale-bearer, + travel(-ler), walk (abroad,

on, to and fro, up and down, to places), wander, wax,

(way-)faring man, X be weak, whirl.

see HEBREW for 03212

Translators Brief Hebrew Lexicon

הָלַךְ (ha.lakh) — to go: went.

: went/go[away]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: come.

: come[nearer]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: walk.

: walk/move

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
[is] oppressed Ephraim [is] crushed of judgment for he was determined he walked after a command
אַחֲרֵי־'a.cha.rei- after H310
716× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Achar means backwards or after, used to describe something that happens later or in the rear. It is used in various senses in the Bible, including in 1 Kings 12:18.
Tyndale gloss
after
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַחַר prop. subst. the hinder or following part

adv.

of place, behind

of time, afterwards

prep.

of place, behind, after

of time, after

conj. after that.

base

אַחֲרַי adj. Pr 28:23 a man that turneth backwards.

ref

Brown-Driver-Briggs glosses

H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind

. of time, afterwards

. prep. . of place, behind, after

. of time, after

. conj. after that.

H310b אַחֲרַי a man that turneth backwards.

Strong's Hebrew Dictionary

310 'achar akh-ar'

from 309; properly, the hind part; generally used as an

adverb or conjunction, after (in various senses):--after

(that, -ward), again, at, away from, back (from, -side),

behind, beside, by, follow (after, -ing), forasmuch, from,

hereafter, hinder end, + out (over) live, + persecute,

posterity, pursuing, remnant, seeing, since, thence(-forth),

when, with.

see HEBREW for 0309

Translators Brief Hebrew Lexicon

אַחַר (a.char) — after.

1) after the following part, behind (of place), hinder, afterwards (of time)

1a) as an adverb

1a1) behind (of place)

1a2) afterwards (of time)

1b) as a preposition

1b1) behind, after (of place)

1b2) after (of time)

1b3) besides

1c) as a conjunction

1c) after that

1d) as a substantive

1d1) hinder part

1e) with other prepositions

1e1) from behind

1e2) from following after

אַחֲרַי (a.cha.ray) — backwards.

backwards (of a man that turns backwards)

Morphologythe parsing behind the code
Berean parsing
HAcmpc
HAcmpc
[is] oppressed Ephraim [is] crushed of judgment for he was determined he walked after a command
צָֽו׃Tzav a command H6673 Noun common · masculine singular absolute
9× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means a command or ordinance, often used to describe God's instructions to the Israelites. It can also refer to a precept or rule, as seen in the writings of prophets like Isaiah.
Amplified meaning
empty, vain, false gods, commandments
Tyndale gloss
command
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צַו (tsav) generally refers to a command or ordinance. It is derived from a root meaning to command and can imply an injunction or precept. The term appears in contexts that may include mockery, as noted in some interpretations, suggesting its use can vary in tone and intent.

Brown-Driver-Briggs Hebrew Lexicon (full)

צַו appar. n.[m.] dub. word;—usu. command, ordinance

base

Brown-Driver-Briggs glosses

H6673 צַו dub. word;—usu. command, ordinance

Strong's Hebrew Dictionary

6673 tsav tsav

or tsav {tsawv}; from 6680; an injunction:--commandment,

precept.

see HEBREW for 06680

Translators Brief Hebrew Lexicon

צַו (tsav) — command.

1) command, ordinance, oracle (meaning uncertain)

1a) used in mocking mimicry of Isaiah's words and thus not a true divine command

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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