Hosea 7:14 — Word Study
WLCוְלֹֽא־ זָעֲק֤וּ אֵלַי֙ בְּלִבָּ֔ם כִּ֥י יְיֵלִ֖ילוּ עַל־ מִשְׁכְּבוֹתָ֑ם עַל־ דָּגָ֧ן וְתִיר֛וֹשׁ יִתְגּוֹרָ֖רוּ יָס֥וּרוּ בִֽי׃
BSAThey do notlôʼ [with sincere hearts, genuinely] cry outzâʻaq■ to Meʼêl from their heartslêb [innermost, spiritual] whenkîy they wailyâlal▸ [howl, mourn] uponʻal their bedsmishkâb forʻal graindâgân [wheat, food] and new winetîyrôwsh [freshly squeezed, fermented] but turn awayçûwr▸ [rebel, depart]
| Greek | English | Parsing |
|---|---|---|
| וְלֹֽא־ | and not | Conjunction, particle |
| זָעֲק֤וּ | they have cried out | Verb, Qal, perfect third person common plural |
| אֵלַי֙ | to me | Preposition, suffix |
| בְּלִבָּ֔ם | with heart their | Preposition, noun common masculine singular construct, suffix |
| כִּ֥י | if | Particle |
| יְיֵלִ֖ילוּ | they wail | Verb, Hiphil, imperfect third person masculine plural |
| עַל־ | on | Preposition |
| מִשְׁכְּבוֹתָ֑ם | beds their | Noun common feminine plural construct, suffix |
| עַל־ | on | Preposition |
| דָּגָ֧ן | grain | Noun common, masculine singular absolute |
| וְתִיר֛וֹשׁ | and new wine | Conjunction, noun common masculine singular absolute |
| יִתְגּוֹרָ֖רוּ | they assemble themselves | Verb, Hithpael, imperfect third person masculine plural |
| יָס֥וּרוּ | they turn aside | Verb, Qal, imperfect third person masculine plural |
| בִֽי׃ | against me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They do not cry out to Me from their hearts when they wail upon their beds. They slash themselves for grain and new wine, but turn away from Me. |
| KJV | And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me. |
| ASV | And they have not cried unto me with their heart, but they howl upon their beds: they assemble themselves for grain and new wine; they rebel against me. |
| YLT | And have not cried unto Me with their heart, but howl on their beds, For corn and new wine they assemble themselves, They turn aside against Me. |
| WEB | They haven’t cried to me with their heart, but they howl on their beds. They assemble themselves for grain and new wine. They turn away from me. |
| BBE | And they have not made prayer to me in their hearts, but they make loud cries on their beds; they are cutting themselves for food and wine, they are turned against me. |
The translations agree on the meaning of זָעַק as 'cry out', focusing on the insincerity of the people's actions.
The structure consists of a main clause followed by additional phrases that elaborate on the actions and emotional state of the people.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָעַק
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 7:14
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 Call to Repentancegenerated
Hosea 7:14 reveals the people's failure to genuinely seek God. Despite their outward expressions of grief, they do not cry out sincerely from their hearts. Instead, they resort to self-mutilation in their desperation for sustenance, highlighting their misguided priorities. This passage serves as a stark reminder of the disconnect between their actions and their true spiritual condition, as they turn away from God despite His previous guidance and support, as noted in Hosea 7:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 35:9–10 | Men cry out under great oppression; they plead for relief from the arm of the mighty. |
| 2 | Psalm 78:34–37 | When He slew them, they would seek Him; they repented and searched for God. |
| 3 | Isaiah 29:13 | Therefore the Lord said: “These people draw near to Me with their mouths and honor Me with their lips, but their hearts are far from Me. Their worship of Me is but rules taught by men. |
| 4 | Jeremiah 3:10 | Yet in spite of all this, her unfaithful sister Judah did not return to Me with all her heart, but only in pretense,” declares the LORD. |
| 5 | Zechariah 7:5 | “Ask all the people of the land and the priests, ‘When you fasted and mourned in the fifth and seventh months for these seventy years, was it really for Me that you fasted? |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — זָעַק, za.'a.Kugenerated
The verb זָעַק (za'aq) means to cry out or call for help, often in a context of distress. It is used to express a loud, urgent appeal, typically directed towards God for assistance or intervention. In this verse, it emphasizes the lack of genuine communication with God, contrasting their outward wailing with the absence of heartfelt supplication.
The perfect tense indicates a completed action, suggesting that the people have repeatedly failed to cry out to God from their hearts. This highlights their ongoing spiritual neglect and the futility of their actions, as they engage in superficial expressions of grief without true repentance.
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 main verb זָעַק governs the verse, indicating the people's failure to call out to God. The structure includes several phrases that elaborate on their actions and emotional state: a prepositional phrase describing the direction of their cries, a noun phrase detailing the context of their wailing, and additional clauses that illustrate their misguided behavior.
The Hebrew word order places emphasis on the negation at the beginning, highlighting the absence of genuine cries to God before describing their actions and the consequences of turning away from Him.
Septuagint Backgroundgenerated
In the Septuagint, זָעַק is rendered as ἐβόησαν, which also means 'they cried out.' This choice reflects a direct translation of the Hebrew meaning, maintaining the urgency of the call for help.
The use of ἐβόησαν in the Septuagint underscores the idea of a loud, public cry, but it does not capture the depth of the heart's condition as emphasized in the Hebrew text.
In plain words — the whole versegenerated
Hosea 7:14 shows that the people do not sincerely cry out to God from their hearts when they express their grief. Instead, they harm themselves in their desperation for food and drink, yet they turn away from God, ignoring His guidance and support.
Frequently Asked Questionsgenerated
It means that their cries are not sincere; they are merely expressing grief without true repentance or desire for a relationship with God.
This act symbolizes their desperation and misguided attempts to secure their needs, showing a willingness to harm themselves rather than turning to God.
Turning away from God indicates a rejection of His guidance and support, leading to further spiritual decline and consequences.
This verse illustrates the recurring theme in Hosea of Israel's unfaithfulness and the need for genuine repentance and return to God.
Reflection Questionsgenerated
- In what areas of my life might I be expressing outward grief without true sincerity in my relationship with God?
- How can I ensure that my cries for help are genuine and heartfelt?
- What are some ways I might be relying on false means to meet my needs instead of seeking God?
- How does understanding the context of this verse help me reflect on my own spiritual condition?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, arguing that the people's actions reflect their separation from God and the lessons He has taught them.
They muttered about wheat and wine: they separated themselves from me, and I taught them a lesson. I strengthened their arms, and they thought evil against me.Early Church Fathers on Hosea 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 7:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they have not cried unto me with their heart,.... In their distress, indeed, they cried unto the Lord, and said they repented of their sins, and promised reformation, and made a show of
Read John Gill on Hosea 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me.
Read Robert Jamieson on Hosea 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd they, immersed in these troubles. taken in the net, have not cried unto me; either they cried to their idols, not to God, see ; or else their tongues made noise, their hearts were silent, and that is, in God’ s account, no cry at all. With their heart; with affection, hope, humility, and sincerity; but out of some trouble, and more fear, they cried out to be delivered out of their pain and fear; it is therefore elegantly and properly called howling: though they did thus howl, yet they prayed not, they did not pour out a supplication to their God. Upon their beds; on their couches, or in their chambers. They assemble, in the houses of their idols, for corn and wine; that they may have…
Read Matthew Poole on Hosea 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 7:14 And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, [and] they rebel against me.Ver. 14. And they have not cried unto me with their heart] Hitherto hath been said what they had done; now what they had not done. Omissions are sins as well as commissions. Not serving of God, not sacrificing, is condemned, Malachi 3:18 Ecclesiastes 9:2. Not robbing only, but the not relieving of the poor, was the rich man’ s ruin, Luke 16:19. Omission of diet breeds diseases, and makes work for hell, or for the physician of our souls. It is the character of a graceless man, that he calleth not upon God; and we have too many…
Read John Trapp on Hosea 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Cried . . . Howled—God discriminates between a heart-cry to Him, and a howl of despair, resembling the yell of a wild beast. A howl upon their bed is not a sob of true repentance. They assemble themselves.—To supplicate Jehovah for fruitful harvests. This rendering is supported by several eminent authorities. Others follow Ewald in translating,” they excite themselves” with dervish-like devices and cries. The LXX. render with great force, “they cut themselves.” (Comp. 1 Kings 18:28; Deuteronomy 14:1; Jeremiah 16:6.) This is based on a slightly different reading, contained in some of Kennicott’s and De Rossi’s MSS., which is not improbably the right one. The charge is that all their…
Read Charles John Ellicott on Hosea 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. They have not cried unto me with their heart] They say they have sought me, but could not find me; that they have cried unto me, but I did not answer. I know they have cried, yea, howled; but could I hear them when all was forced and hypocritical, not one sigh coming from their heart? They assemble themselves for corn and wine] In dearth and famine they call and howl: but they assemble themselves, not to seek ME, but to invoke their false gods for corn and wine.
Read AdamClarke on Hosea 7 →
CambridgeThe Cambridge Bible for Schools and Colleges14. with their heart, when they howled] Rather, in their heart, but they howl. The prophet contrasts the quiet communion of the heart with Jehovah and the wild-beastlike ‘howling’ of the impenitent Israelites, who murmur at the withdrawal of material blessings. Comp. Isaiah 24:11. they assemble themselves] i.e. to lament together in their affliction. But the rendering is doubtful. Ewald, better, ‘they excite themselves’ (or, are inwardly moved). But it is much more natural to suppose that Daleth has become altered into Resh, and that we should read differently. Render therefore, with the Septuagint and some Hebrew MSS., they cut themselves. It is an allusion to a well-known sign of…
Read Cambridge on Hosea 7 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd they have not cried unto him with their heart, when they howled upon their beds - Or, in the present time, “they cry not unto Me when they howl.” They did “cry,” and, it may be, they “cried” even
Read Albert Barnes on Hosea 7 →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
They do not cry out to Me from their hearts when they wail upon their beds. They slash themselves for grain and new wine, but turn away from Me.
They haven’t cried to me with their heart, but they howl on their beds. They assemble themselves for grain and new wine. They turn away from me.
They do not cry out to Me from their hearts when they wail upon their beds. They slash themselves for grain and new wine, but turn away from Me.
They do not pray to me, but howl in distress on their beds; They slash themselves for grain and new wine, but turn away from me.
Tyndale line
And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me.
And they have not cried unto me with their heart, but they howl upon their beds: they assemble themselves for grain and new wine; they rebel against me.
And they have not cried unto me with their heart, but they howl upon their beds: they assemble themselves for corn and wine, they rebel against me.
And they have not cried to me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me.
And they haue not cryed vnto me with their hearts, when they houled vpon their beds: they assembled themselues for corne, and wine, and they rebell against me.
Strictly literal
And they cried not unto me in their heart, when they howled upon their beds; they assemble themselves for corn and new wine; they have turned aside from me.
And have not cried unto Me with their heart, but howl on their beds, For corn and new wine they assemble themselves, They turn aside against Me.
And have not cried to Me with their heart, but howl on their beds; They assemble themselves for grain and new wine, || They turn aside against Me.
And they cried not unto me with their heart, when they howled upon their beds: for corn and new wine they assemble themselves, and they rebel against me.
They have not cried to me with all their heart, but they wail on their beds. They gather together for grain and new wine, and they turn away from me.
From the Latin
And they have not cried to me with their heart, but they howled in their beds: they have thought upon wheat and wine, they are departed from me.
Simplified
They do not cry out to me with sincere minds; instead they lie on their beds howling. They assemble together and gash themselves to gain grain and new wine, but they turn away from me.
And they have not made prayer to me in their hearts, but they make loud cries on their beds; they are cutting themselves for food and wine, they are turned against me.
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 states, "וְלֹֽא־ זָעֲק֤וּ אֵלַי֙ בְּלִבָּ֔ם כִּ֥י יְיֵלִ֖ילוּ עַל־ מִשְׁכְּבוֹתָ֑ם עַל־ דָּגָ֧ן וְתִיר֛וֹשׁ יִתְגּוֹרָ֖רוּ יָס֥וּרוּ בִֽי׃" The Septuagint agrees with the Masoretic Text in meaning and word correspondence, although it presents the words in a different order. The Dead Sea Scrolls (4Q82) partially preserve the text and align closely with the Masoretic Text, but some words are missing or restored by an editor. Overall, the primary agreement is that all witnesses convey the same core message regarding the people's lack of genuine appeal to God amidst their distress and their misguided actions for sustenance.
וְלֹֽא־ זָעֲק֤וּ אֵלַי֙ בְּלִבָּ֔ם כִּ֥י יְיֵלִ֖ילוּ עַל־ מִשְׁכְּבוֹתָ֑ם עַל־ דָּגָ֧ן וְתִיר֛וֹשׁ יִתְגּוֹרָ֖רוּ יָס֥וּרוּ בִֽי׃
14 of the 14 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.
[ולוא] [זעקו] אל׳י בלב׳הם כי ילילו על משכבות׳ם על [דגן] [ותירוש] [יתגוררו] [יסורו] [ב׳י]
5 words on the leather — 2 partly restored, 7 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 7:14
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
זָעַק (za`aq) is a Hebrew verb meaning to cry out or call for help, often in a context of distress or need. It can also refer to assembling or summoning people, particularly for military purposes. The word has various forms, including Qal, Niphal, and Hiphil, indicating different nuances of calling or gathering.
[זָעַק] vb. cry, cry out, call
Qal
call, to one's aid
cry, cry out, in need
Niph. be called together, assemble, join
Hiph.
call, call out, or together, for military service
make a crying
have proclamation made
call out, or at
base
H2199 זָעַק cry, cry out, call .. call, to one's aid
. cry, cry out, in need
. be called together, assemble, join
. . call, call out, or together, for military service
. make a crying
. have proclamation made
. call out, or at
2199 za`aq zaw-ak'
a primitive root; to shriek (from anguish or danger); by
analogy, (as a herald) to announce or convene publicly:--
assemble, call (together), (make a) cry (out), come with such
a company, gather (together), cause to be proclaimed.
זָעַק (za.aq) — to cry out.
1) to cry, cry out, call, call for help
1a) (Qal)
1a1) to call (to one's aid)
1a2) to cry, cry out (in need)
1b) (Niphal) to be assembled, be called together, be joined together
1c) (Hiphil)
1c1) to call, call out, call together, summon
1c2) to make a crying, proclaim
1c3) to have a proclamation made
1c4) to call out to, call out at
Aramaic equivalent: ze.iq (זְעִ֑ק "to cry out" H2200)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp1bs
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
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.'
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
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
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.
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)
Conj — ParticleHTc
יָלַל (yalal) is a Hebrew verb meaning to howl or wail, often with a wailing tone. It is classified as a primitive root and appears in the Hiphil form, indicating an action of making a howling sound. The entries consistently emphasize its onomatopoeic nature, reflecting the sound associated with the action.
[יָלַל] vb. Hiph. howl, make a howling (onomatop.)
base
H3213 [יָלַל] Hiph. howl, make a howling (onomatop.)
3213 yalal yaw-lal'
a primitive root; to howl (with a wailing tone) or yell (with
a boisterous one):--(make to) howl, be howling.
יָלַל (ya.lal) — to wail.
(Hiphil) to howl, wail, make a howling
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מִשְׁכָּב (mishkab) refers to a place of lying down, such as a bed or couch, and can also denote the act of lying, including sexual intercourse. It is derived from the root meaning to lie down. The term encompasses both literal and figurative uses, including references to sleep and bedrooms.
מִשְׁכָּב 46 n.m. place of lying, couch; act of lying
base
H4904 מִשְׁכָּב place of lying, couch; act of lying
4904 mishkab mish-kawb'
from 7901; a bed (figuratively, a bier); abstractly, sleep;
by euphemism, carnal intercourse:--bed((-chamber)), couch,
lieth (lying) with.
see HEBREW for 07901
מִשְׁכָּב (mish.kav) — bed.
1) a lying down, couch, bier, act of lying
1a) couch, bed
1b) act of lying, lying down or sleeping room, bedroom
1c) lying down (for sexual contact)
Aramaic equivalent: mish.kav (מִשְׁכַּב "bed" H4903)
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
דָּגָן (dagan) refers to grain or corn, specifically cereals like wheat. It is derived from a root meaning 'increase.' The entries consistently emphasize its agricultural context, relating to the produce of the land.
דָּגָן n.m. corn, grain (of cereals)
base
H1715 דָּגָן corn, grain (of cereals)
1715 dagan daw-gawn'
from 1711; properly, increase, i.e. grain:--corn ((floor)),
wheat.
see HEBREW for 01711
דָּגָן (da.gan) — grain.
wheat, cereal, grain, corn
N-ms — Noun common · masculine singular absoluteHNcmsa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
תִּירוֹשׁ (tiyrowsh) refers to must or fresh grape juice, indicating wine that is newly pressed. The term can imply fermented wine but primarily denotes new or sweet wine. It is derived from a root meaning expulsion, suggesting the process of pressing grapes.
תִּירוֹשׁ n.m. must, fresh or new wine
base
H8492 תִּירוֹשׁ must, fresh or new wine
8492 tiyrowsh tee-roshe'
or tiyrosh {tee-roshe'}; from 3423 in the sense of expulsion;
must or fresh grape-juice (as just squeezed out); by
implication (rarely) fermented wine:--(new, sweet) wine.
see HEBREW for 03423
תִּירוֹשׁ (ti.rosh) — new wine.
wine, fresh or new wine, must, freshly pressed wine
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
גָּרַר (garar) is a Hebrew verb meaning to drag or pull away. It can refer to dragging something roughly, chewing the cud, or sawing. The entries indicate various forms, including Qal (to drag), Niphal (to chew the cud), Poal (sawn), and Hithpoel (to roar). The word's usage spans different contexts, but no specific Old Testament verses are cited.
[גָּרַר] vb. drag, drag away
Qal drag away
Niph. (the) cud he cheweth not
Po‛al sawn with the saw
Hithpo. a (sweeping) roaring whirlwind
base
H1641 גָּרַר
1641 garar gaw-rar'
a primitive root; to drag off roughly; by implication, to
bring up the cud (i.e. ruminate); by analogy, to saw:--catch,
chew, X continuing, destroy, saw.
גָּרַר (ga.rar) — to drag/chew/saw.
1) to drag, drag away
1a) (Qal) to drag away
1b) (Niphal) to chew the cud
1c) (Poal) sawn (participle)
1d) (Hithpoel) roaring (participle)
HVti3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
