Hosea 8:10 — Word Study
WLCגַּ֛ם כִּֽי־ יִתְנ֥וּ בַגּוֹיִ֖ם עַתָּ֣ה אֲקַבְּצֵ֑ם וַיָּחֵ֣לּוּ מְּעָ֔ט מִמַּשָּׂ֖א מֶ֥לֶךְ שָׂרִֽים׃
BSAThoughgam they hire alliestânâh▸ [pay for services, solicit support, troops, mercenaries] among the nationsgôwy [Gentile peoples, foreign countries] I will nowʻattâh [at this time, presently] round them upqâbats▸ [gather, collect] and they will beginchâlal▸ [start, initiate] to diminishmᵉʻaṭ [decline, decrease] under the oppressionmassâʼ [burden, weight] of the kingmelek [ruler, sovereign] of princessar [leaders, nobles]
| Greek | English | Parsing |
|---|---|---|
| גַּ֛ם | also | Adverb |
| כִּֽי־ | for | Particle |
| יִתְנ֥וּ | they will hire | Verb, Qal, imperfect third person masculine plural |
| בַגּוֹיִ֖ם | among the nations | Preposition, noun common masculine plural absolute |
| עַתָּ֣ה | now | Adverb |
| אֲקַבְּצֵ֑ם | I will gather them | Verb piel imperfect first person common singular, suffix |
| וַיָּחֵ֣לּוּ | and they have begun | Verb, Hiphil, sequential imperfect third person masculine plural |
| מְּעָ֔ט | a few | Noun common, masculine singular absolute |
| מִמַּשָּׂ֖א | from [the] burden of | Preposition, noun common masculine singular construct |
| מֶ֥לֶךְ | a king | Noun common, masculine singular absolute |
| שָׂרִֽים׃ | princes | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though they hire allies among the nations, I will now round them up, and they will begin to diminish under the oppression of the king of princes. |
| KJV | Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes. |
| ASV | Yea, though they hire among the nations, now will I gather them; and they begin to be diminished by reason of the burden of the king of princes. |
| YLT | Also though they hire among nations, Now I gather them, and they are pained a little, From the burden of a king of princes. |
| WEB | But although they sold themselves among the nations, I will now gather them; and they begin to waste away because of the oppression of the king of mighty ones. |
| BBE | But though they give money to the nations for help, still I will send them in all directions; and in a short time they will be without a king and rulers. |
The translations agree on the central message of the verse, emphasizing God's gathering action in response to Israel's alliances.
The sentence has a main clause followed by several subordinate phrases, detailing the actions of both Israel and God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbתָּנָה
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 8:10
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 of Israelgenerated
Hosea 8:10 describes Israel's misguided attempts to secure help from foreign nations, highlighting their reliance on alliances rather than trusting in God. Hosea emphasizes that despite these efforts, God will gather them for judgment, leading to their decline under oppressive rulers. This theme of judgment and reliance on foreign powers is prevalent in the surrounding verses and throughout the book of Hosea.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 10:10 | I will chasten them when I please; nations will be gathered against them to put them in bondage for their double transgression. |
| 2 | Ezekiel 16:37 | therefore I will surely gather all the lovers with whom you found pleasure, all those you loved and all those you hated. I will gather them against you from all around and expose you before them, and they will see you completely naked. |
| 3 | Ezekiel 23:9–10 | Therefore I delivered her into the hands of her lovers, the Assyrians for whom she lusted. |
| 4 | Haggai 2:6 | For this is what the LORD of Hosts says: “Once more, in a little while, I will shake the heavens and the earth, the sea and the dry land. |
| 5 | 2 Kings 14:26 | For the LORD saw that the affliction of the Israelites, both slave and free, was very bitter. There was no one to help Israel, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֲקַבְּצֵ֑ם, 'a.ka.be.Tzemgenerated
The verb קָבַץ (qabats) means 'to gather' or 'to collect.' In this context, it indicates God's action of gathering Israel, suggesting a forceful collection of the people for judgment. The parsing as a piel imperfect first person singular indicates that the speaker, God, is actively involved in this gathering process.
This gathering is not merely physical but also implies a spiritual reckoning for Israel's unfaithfulness. The use of the first person indicates God's direct involvement in the fate of His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase round them up to convey the gathering action.
Sentence Structuregenerated
The main verb יִתְנ֥וּ (yit.Nu) governs the entire sentence, with several phrases connected to it. The structure indicates that the hiring of allies is a key action, followed by the consequences that will ensue.
The sentence unfolds with a series of clauses, showing the relationship between Israel's actions and God's response, emphasizing the cause-and-effect dynamic present in the text.
Septuagint Backgroundgenerated
The Septuagint uses the word παραδοθήσονται to translate יִתְנ֥וּ (yit.Nu), which carries a connotation of being handed over or delivered. This choice suggests a deeper implication of betrayal and abandonment, reflecting the gravity of Israel's situation.
This translation choice highlights the seriousness of Israel's reliance on foreign powers, indicating that their alliances will ultimately lead to their downfall.
In plain words — the whole versegenerated
Hosea 8:10 warns that Israel is seeking help from foreign nations, but God will gather them for judgment. They will begin to decline under the burden of their rulers. This reflects a broader theme in Hosea about the consequences of turning away from God.
Frequently Asked Questionsgenerated
Israel is seeking support from foreign nations instead of relying on God, indicating a lack of faith and trust in Him.
God will gather them for judgment, leading to their decline under oppressive rulers.
This verse encapsulates the theme of Israel's unfaithfulness and the consequences of their actions, which is a central message throughout the book of Hosea.
The 'king of princes' refers to a powerful ruler, emphasizing the severity of the oppression that Israel will face as a result of their choices.
Reflection Questionsgenerated
- In what ways do I rely on external support instead of trusting in God?
- How can I recognize areas in my life where I may be seeking help from the wrong sources?
- What does it mean for me to be gathered by God, and how can I respond to His call?
- How can I learn from Israel's mistakes and strengthen my faith in God's provision?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 8:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, though they have hired among the nations,.... That is, lovers, as before; got into confederacies and alliances with the nations about them, thinking thereby to strengthen their hands, and secure
Read John Gill on Hosea 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.
Read Robert Jamieson on Hosea 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYea, though; or, Yea, because; they think this the way to prevent their calamities, but it shall appear this was the ready way to bring their calamities upon them; and forasmuch as they have hired the aid of the nations to secure them against their God and his judgments, therefore, &c. Gather them; bring Israel together by a secret and unfailing train. I will, saith God, assemble and herd them together, that they may be taken and destroyed together. Others say, God will gather the nations together against Israel. They shall sorrow a little, for a while before their final captivity they shall complain and be grieved, for the burden of the king of princes; the tribute laid on them by the king…
Read Matthew Poole on Hosea 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 8:10 Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.Ver. 10. Yea, though they have hired among the nations] The uncircumcised; strangers to the promises, and aliens from the commonwealth of Israel, that they should so far distrust God and debase themselves as to seek help of such; this went near to the heart of God, and was very grievous. They brought up an evil report upon God’ s housekeeping, charged him with unfaithfulness to his people, whom he now seemed to leave in the lurch, to shift for themselves in their straits; and hardened his enemies in their wicked but yet more prosperous…
Read John Trapp on Hosea 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) There is much difference of opinion as to the interpretation of this verse. Much depends on the reference of the word “them.” We prefer to regard it as referring to Ephraim rather than to the nations (i.e., Assyria and Egypt). Render, I will gather them (Israel) together, so that in a short time they may delay (this translation approved by Ewald, Wünsche, and Simson) to render the tribute burden due to the king of princes (i.e., the Assyrian monarch). “Gather them together,” i.e., in restraint, so that they cannot roam so wildly, seeking help (Ewald). This accords with Hosea 2:8-9; Hosea 3:4. Such non-payment of tribute actually occurred a few years later (2 Kings 17:4). Others render…
Read Charles John Ellicott on Hosea 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. For the burden of the king of princes.] The exactions of the Assyrian king, and the princes of the provinces.
Read AdamClarke on Hosea 8 →CambridgeThe Cambridge Bible for Schools and Colleges10. This verse is obscure, and open to a variety of interpretations; the following however seems by far the most probable. Yea, though they have hired among the nations] Rather, Yea, though they hire, &c. i.e. though they attain a certain amount of success in their negotiations, and win the protection of some stronger nation, yet the time has come for me to check their misplaced activity. now will I gather them] Surely not, ‘now will I gather the Assyrian army to fight against them’, which does not suit the context (mark ‘yea, though’), but, ‘now will I restrain their roving propensities.’ Where or how, we are not yet told; it is captivity which is dimly hinted at. This interpretation is…
Read Cambridge on Hosea 8 →Albert Barnes1798–1870Barnes' Notes on the BibleYea, though they have hired - Or better, “because or when they hinge among the pagan, now will I gather them;” i. e., I will gather the nations together. The sin of Israel should bring its own punishment.
Read Albert Barnes on Hosea 8 →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
Though they hire allies among the nations, I will now round them up, and they will begin to diminish under the oppression of the king of princes.
But although they sold themselves among the nations, I will now gather them; and they begin to waste away because of the oppression of the king of mighty ones.
Though they hire allies among the nations, I will now round them up, and they will begin to diminish under the oppression of the king of princes.
Even though they have hired lovers among the nations, I will soon gather them together for judgment. Then they will begin to waste away under the oppression of a mighty king.
Tyndale line
Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.
Yea, though they hire among the nations, now will I gather them; and they begin to be diminished by reason of the burden of the king of princes.
Yea, though they hire among the nations, now will I gather them; and they begin to be minished by reason of the burden of the king of princes.
Yes, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.
Yet though they haue hired among the nations, nowe will I gather them, and they shall sorowe a litle, for the burden of the King and the princes.
Strictly literal
Although they hire among the nations, now will I gather them, and they shall begin to be straitened under the burden of the king of princes.
Also though they hire among nations, Now I gather them, and they are pained a little, From the burden of a king of princes.
Also though they hire among nations, || Now I gather them, and they are pained a little, || From the burden of a king of princes.
But even though they should spend gifts among the nations, now will I gather them: and they shall be humbled a little through the burden of the king of princes.
Even though they have hired lovers among the nations, I will now gather them together. They will begin to waste away because of the oppression of the king of princes.
From the Latin
But even though they shall have hired the nations, now will I gather them together: and they shall rest a while from the burden of the king, and the princes.
Simplified
Even though they have hired allies among the nations, I will gather them together. Then they will writhe under the burden of the great king.
But though they give money to the nations for help, still I will send them in all directions; and in a short time they will be without a king and rulers.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all words matching in the Hebrew and Greek translations. This consistency reinforces the message of the text regarding Israel's unfaithfulness and the consequences they will face.
גַּ֛ם כִּֽי־ יִתְנ֥וּ בַגּוֹיִ֖ם עַתָּ֣ה אֲקַבְּצֵ֑ם וַיָּחֵ֣לּוּ מְּעָ֔ט מִמַּשָּׂ֖א מֶ֥לֶךְ שָׂרִֽים׃
11 of the 11 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 8:10
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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)
HTc — ParticleHTc
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…
תָּנָה (tanah) is a Hebrew verb meaning to hire. It covers the act of hiring in general, with a specific mention of hiring a prostitute in the Hiphil form. The entries consistently emphasize this notion of hiring, without any noted disagreements among the lexicons.
[תָּנָה] vb. hire
Qal hire
Hiph. have hired
base
H8566 תָּנָה
8566 tanah taw-naw'
a primitive root; to present (a mercenary inducement), i.e.
bargain with (a harlot):--hire.
תָּנָה (ta.nah) — to hire.
1) to hire
1a) (Qal) to hire
1b) (Hiphil) to hire (a prostitute), give amorous favours
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
hir: Two entirely different words are translated "hire" in the Old Testament:
(1) The most frequent one is sakhar, verb sakhar, and verbal adjective sakhir.
(a) As a verb it means "to hire" for a wage, either money or something else; in this sense it is used with regard to ordinary laborers (1Sa 2:5; 2Ch 24:12), or mercenary soldiers (2Sa 10:6; 2Ki 7:6; 1Ch 19:6; 2Ch 25:6), or a goldsmith (Isa 46:6), or a band of loose followers (Jud 9:4), or a false priest (
→ Law concerning hired property Ex 22:14,15
→ See WAGES
→ See EMPLOYER
→ See MASTER
→ See SERVANT
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
V-Piel-Imperf-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp3mp
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
Adj — Noun common · masculine singular absoluteHNcmsa
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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 — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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