Hosea 7:5 — Word Study
WLCי֣וֹם מַלְכֵּ֔נוּ הֶחֱל֥וּ שָׂרִ֖ים חֲמַ֣ת מִיָּ֑יִן מָשַׁ֥ךְ יָד֖וֹ אֶת־ לֹצְצִֽים׃
BSAThe princessar [rulers, leaders] are inflamedchâlâh■ [made sick, intoxicated] with wineyayin [intoxicating drink] on the dayyôwm [a specific time, a period] of our kingmelek [royal person, monarch] so he joins handsmâshak■ [stretches out his hand, makes an alliance] withʼêth
| Greek | English | Parsing |
|---|---|---|
| י֣וֹם | [the] day of | Noun common, masculine singular construct |
| מַלְכֵּ֔נוּ | king our | Noun common masculine singular construct, suffix |
| הֶחֱל֥וּ | they became sick | Verb, Hiphil, perfect third person common plural |
| שָׂרִ֖ים | princes | Noun common, masculine plural absolute |
| חֲמַ֣ת | fever | Noun common, feminine singular construct |
| מִיָּ֑יִן | from wine | Preposition, noun common masculine singular absolute |
| מָשַׁ֥ךְ | he stretched out | Verb, Qal, perfect third person masculine singular |
| יָד֖וֹ | hand his | Noun common both singular construct, suffix |
| אֶת־ | with | Preposition |
| לֹצְצִֽים׃ | scorners | Verb, Piel, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The princes are inflamed with wine on the day of our king; so he joins hands with those who mock him. |
| KJV | In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners. |
| ASV | On the day of our king the princes made themselves sick with the heat of wine; he stretched out his hand with scoffers. |
| YLT | A day of our king! Princes have polluted themselves [with] the poison of wine, He hath drawn out his hand with scorners. |
| WEB | On the day of our king, the princes made themselves sick with the heat of wine. He joined his hand with mockers. |
| BBE | On the day of our king, the rulers made him ill with the heat of wine; his hand was stretched out with the men of pride. |
The translations agree in their rendering of the events described in the verse.
The sentence structure highlights the cause-and-effect relationship between the princes' intoxication and their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשַׂר
verbחָלָה
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 7:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Warning Against Corrupt Leadershipgenerated
Hosea 7:5 describes a troubling scene where the leaders of Israel are under the influence of wine on a significant day, possibly a royal occasion. Their intoxication leads to foolish alliances with those who mock the king, highlighting a moral and spiritual decline in leadership. This verse is part of a larger warning about the consequences of corruption and the need for genuine leadership in Israel, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 40:20 | On the third day, which was Pharaoh’s birthday, he held a feast for all his officials, and in their presence he lifted up the heads of the chief cupbearer and the chief baker. |
| 2 | Daniel 5:1–4 | Later, King Belshazzar held a great feast for a thousand of his nobles, and he drank wine with them. |
| 3 | Matthew 14:6 | On Herod’s birthday, however, the daughter of Herodias danced before them and pleased Herod |
| 4 | Mark 6:21 | On Herod’s birthday, her opportunity arose. Herod held a banquet for his nobles and military commanders and the leading men of Galilee. |
| 5 | Proverbs 20:1 | Wine is a mocker, strong drink is a brawler, and whoever is led astray by them is not wise. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — י֣וֹם, Yomgenerated
The Hebrew word יוֹם (yom) means 'day' and refers to a specific period of time. It can denote a literal 24-hour day or a more extended time frame, such as a season or significant moment in history. In this verse, it indicates a critical time related to the king, suggesting urgency and importance.
The parsing as a masculine singular construct shows that it is used to specify a particular day, emphasizing the context of the events taking place. The term appears frequently throughout the Bible, often in contexts that highlight divine judgment or significant events.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the verse depicts the princes' intoxication on a significant day.
Sentence Structuregenerated
The finite verb הֶחֱל֥וּ (hechelu), meaning 'they became sick', governs the subject שָׂרִ֖ים (sarim), 'princes', and the action of joining hands. The structure indicates that the princes' intoxication leads to their alliance with mockers.
The sentence is constructed with several phrases that clarify the actions and conditions of the princes, emphasizing the consequences of their behavior on a significant day.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יוֹם is rendered as ἡμέραι (hēmerai), which also means 'days' and retains the sense of time. This choice shows a consistent understanding of the importance of the day in question.
The Greek word for 'princes' is ἄρξοντες (arxontes), indicating rulers or leaders, similar to the Hebrew, and reflects the same concern about their behavior.
In plain words — the whole versegenerated
Hosea 7:5 describes a troubling situation where the princes of Israel are drunk on wine during an important day. Their intoxication leads them to ally with those who mock the king, highlighting the dangers of poor leadership and the consequences of their actions.
Frequently Asked Questionsgenerated
It suggests that the leaders are intoxicated, which impairs their judgment and leads to poor decisions.
It likely refers to a royal occasion where the behavior of the leaders is particularly important, as it reflects on the state of the nation.
It indicates forming alliances with those who ridicule or scorn authority, which undermines the respect and stability of leadership.
This verse warns against the consequences of corrupt leadership and the moral decline of Israel, as seen in the preceding and following verses.
Reflection Questionsgenerated
- What are some ways that leaders can be influenced negatively by their surroundings?
- How can intoxication affect decision-making in leadership roles?
- In what ways can mockery undermine authority and respect?
- What lessons can we learn from the behavior of the princes in this verse?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting the behavior of the princes as a warning against the consequences of their actions during a significant time.
"The day of our king: the princes began to rage from wine: he stretched out his hand with the mockers: who placed his heart in the oven as he dined with them.Early Church Fathers on Hosea 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 7:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the day of our king,.... Either his birthday, or his coronation day, when he was inaugurated into his kingly office, as the Targum, Jarchi, and Kimchi; or the day on which Jeroboam set up the
Read John Gill on Hosea 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners. In the day of our king - his birthday, or day of inauguration.
Read Robert Jamieson on Hosea 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the day of our king: whether this day were any occasional day that the king of Israel took to feast his nobles, as Ahasuerus did his; or whether the anniversary of his birth or coronation, both which were usually celebrated among most nations, the birthday especially; so Pharaoh, , and Herod, ; whether of these we inquire not curiously. The princes, who attended on the king to witness their joy in the remembrance of that day which made the public glad so great a blessing was bestowed upon them, and to wish many such days unto their king and the kingdom. Have made him sick with bottles of wine; in their excess of drinking healths, no doubt; instead of a pious arid thankful remembrance of…
Read Matthew Poole on Hosea 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 7:5 In the day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners.Ver. 5. In the day of our king] Our good king, on whom they so much doted, that they forgot God and his sincerer service. Quaecunque a regibus dicuntur aut fiunt, Gallis mirifice solet placere. It is reported of the French by their own chronicles, that they are wonderfully well pleased with whatsoever is said or done by their king (Epit. Hist. Gallor. 134); so that they affect to speak like him, to be arrayed like him, and to imitate him in everything. Their song is, Mihi placet quicquid Regi placet. But is not this to idolize the creature? and have not many…
Read John Trapp on Hosea 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Following the hint of the LXX. and other versions, the rendering of which is based on a slightly different punctuation of the Hebrew, we prefer to translate, the day of our king the princes have begun with the glowing (or fever) of wine—i.e., the carousal of the princely retinue in celebration of the sovereign’s coronation-day (or birthday) commences at an early hour, significant of monstrous excess. (Comp. Acts 2:15.) There is bitterness in the use of the pronoun “our” before “king.” Otherwise we must render, have made themselves ill with the fever of wine (the Authorised version is here inaccurate). The last clause is obscure; probably it means “he (i.e., our king) hath made common…
Read Charles John Ellicott on Hosea 7 →CambridgeThe Cambridge Bible for Schools and Colleges5. Here the figurative description is interrupted by one from real life. In the day of our king] Either the coronation-day (so the Targum), or (comp. Matthew 14:6) the royal birthday is meant. The prophet quotes the words of the princes. He was himself too loyal to the house of David to adopt the phrase seriously. have made him sick with bottles of wine] Rather, are become sick with the fever of wine. The Auth. Version probably means to imply that the princes meant to assassinate the king when he was drunk; but there is no evidence of this (see on Hosea 7:7). he stretched out his hand with scorners] i.e. he (the king) entered into close relations with proud, lawless men (comp. Proverbs…
Read Cambridge on Hosea 7 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the day of our king, the princes have made him sick with bottles of wine - (Or, “with heat from wine.”) Their holydays, like those of so many Englishmen now, were days of excess.
Read Albert Barnes on Hosea 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleNEW PICTURE OF THE MORAL AND ANARCHY, Hosea 6:11 to Hosea 7:7.1, 2.
Read Daniel Denison Whedon 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
The princes are inflamed with wine on the day of our king; so he joins hands with those who mock him.
On the day of our king, the princes made themselves sick with the heat of wine. He joined his hand with mockers.
The princes are inflamed with wine on the day of our king; so he joins hands with those who mock him.
At the celebration of their king, his princes become inflamed with wine; they conspire with evildoers.
Tyndale line
In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners.
On the day of our king the princes made themselves sick with the heat of wine; he stretched out his hand with scoffers.
On the day of our king the princes made themselves sick with the heat of wine; he stretched out his hand with scorners.
In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners.
This is the day of our King: the princes haue made him sicke with flagons of wine: he stretcheth out his hand to scorners.
Strictly literal
In the day of our king, the princes made themselves sick with the heat of wine: he stretched out his hand to scorners.
A day of our king! Princes have polluted themselves [with] the poison of wine, He hath drawn out his hand with scorners.
A day of our king! Princes have defiled themselves [with] the poison of wine, || He has drawn out his hand with scorners.
On the day of our king's [entering on his rule] the princes are made sick with the fumes of wine: [the king] joineth his hand with scorners.
On the day of our king the officials made themselves sick with the heat of wine. He reached out with his hand to those who were mocking.
From the Latin
The day of our king, the princes began to be mad with wine: he stretched out his hand with scorners.
Simplified
On the king's birthday the princes drink so much they are sick, while he joins in with those who mock.
On the day of our king, the rulers made him ill with the heat of wine; his hand was stretched out with the men of pride.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with nine out of ten words matching. This indicates a strong consistency in the transmission of this verse across these texts.
י֣וֹם מַלְכֵּ֔נוּ הֶחֱל֥וּ שָׂרִ֖ים חֲמַ֣ת מִיָּ֑יִן מָשַׁ֥ךְ יָד֖וֹ אֶת־ לֹצְצִֽים׃
9 of the 10 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.
Lexicons — every word in Hosea 7:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
HNcfsc — Noun common · feminine singular constructHNcfsc
fe'-ver (qaddachath, dalleqeth; puretos, derived from a root signifying "to burn"):
A generic term, applied to all diseases characterized by high temperature of body. Several forms of febrile disease are among the commonest of all maladies in Palestine today, as they were also in the period covered by the Bible history. Of these the most prevalent is ague or intermittent malarial fever, which is common in all parts but especially in low-lying districts or places where there are pools or marshes in which mosquitoes breed, these insects being the commonest carriers of the malaria bacillus. These fevers are generally more severe in late summer and autumn, when the mosquitoes are most numerous, and when there is a liability to chill, owing to the sudden drop of temperature at sunset. During the day one uses as light clothing as possible, but immediately after sunset the air becomes chilly…
Fever
(Deut. 28:22; Matt. 8:14; Mark 1:30; John 4:52; Acts 28:8), a burning heat, as the word so rendered denotes, which attends all febrile attacks. In all Eastern countries such diseases are very common. Peter’s wife’s mother is said to have suffered from a “great fever” (Luke 4:38), an instance of Luke’s professional exactitude in describing disease. He adopts here the technical medical distinction, as in those times fevers were divided into the “great” and the “less.”
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/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,
מָשַׁךְ (mashak) is a Hebrew verb meaning to draw or drag, with a wide range of applications. It can refer to actions like drawing a bow, prolonging time, or trailing seed during sowing. The entries also note uses in contexts of sound and cheer, as well as implications of height and postponement.
מָשַׁךְ vb. draw, drag
Qal
draw and lift out of
draw the bow
proceed, march
draw out a sound, give a sound
draw out, prolong, continue
trail seed (draw along in sowing)
(late) cheer (draw, attract, gratigy)
Niph. they shall not be prolonged (days of Babylon); it shall not be postponed
Pu. long drawn out: of persons, = tall; hope postponed, deferred
base
H4900 מָשַׁךְ draw, drag .. draw and lift out of
. draw the bow
. proceed, march
. draw out a sound, give a sound
. draw out, prolong, continue
. trail seed (draw along in sowing)
. (late) cheer (draw, attract, gratigy)
. they shall not be prolonged (days of Babylon); it shall not be postponed
. long drawn out: of persons, = tall; hope postponed, deferred
4900 mashak maw-shak'
a primitive root; to draw, used in a great variety of
applications (including to sow, to sound, to prolong, to
develop, to march, to remove, to delay, to be tall,
etc.):--draw (along, out), continue, defer, extend, forbear,
X give, handle, make (pro-, sound)long, X sow, scatter,
stretch out.
מָשַׁךְ (ma.shakh) — to draw.
1) to draw, drag, seize
1a) (Qal)
1a1) to draw (and lift out), drag along, lead along, drag or lead off, draw down
1a2) to draw (the bow)
1a3) to proceed, march
1a4) to draw out or give (a sound)
1a5) to draw out, prolong, continue
1a6) to trail (seed in sowing)
1a7) to cheer, draw, attract, gratify
1b) (Niphal) to be drawn out
1c) (Pual)
1c1) to be drawn out, be postponed, be deferred
1c2) to be tall
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbsc/Sp3ms — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
HVprmpa — Verb · Piel · participle (active) masculine pluralHVprmpa