Hosea 8:11 — Word Study
WLCכִּֽי־ הִרְבָּ֥ה אֶפְרַ֛יִם מִזְבְּחֹ֖ת לַחֲטֹ֑א הָיוּ־ ל֥וֹ מִזְבְּח֖וֹת לַחֲטֹֽא׃
BSAThoughkîy EphraimʼEphrayim [doubly fruitful, referring to Joseph's son and the tribe] multipliedrâbâh■ [to increase or grow, like a plant shooting up] the altarsmizbêach [places of sacrifice, where offerings are made to God] for sinchâṭâʼ [to miss the mark or go wrong, incurring guilt or penalty] they becamehâyâh■ altarsmizbêach [places where they commit more sins] for sinningchâṭâʼ [to repent or make amends]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הִרְבָּ֥ה | he has multiplied | Verb, Hiphil, perfect third person masculine singular |
| אֶפְרַ֛יִם | Ephraim | Noun proper masculine |
| מִזְבְּחֹ֖ת | altars | Noun common, feminine plural absolute |
| לַחֲטֹ֑א | for sinning | Preposition, verb qal infinitive construct common |
| הָיוּ־ | they have become | Verb, Qal, perfect third person common plural |
| ל֥וֹ | to him | Preposition, suffix |
| מִזְבְּח֖וֹת | altars | Noun common, feminine plural absolute |
| לַחֲטֹֽא׃ | for sinning | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though Ephraim multiplied the altars for sin, they became his altars for sinning. |
| KJV | Because Ephraim hath made many altars to sin, altars shall be unto him to sin. |
| ASV | Because Ephraim hath multiplied altars for sinning, altars have been unto him for sinning. |
| YLT | Because Ephraim did multiply altars to sin, They have been to him altars to sin. |
| WEB | Because Ephraim has multiplied altars for sinning, they became for him altars for sinning. |
| BBE | Because Ephraim has been increasing altars for sin, altars have become a cause of sin to him. |
The translations agree on the essential meaning of the verse, with no notable differences.
The sentence has a main clause followed by a subordinate clause that explains the outcome of Ephraim's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֶפְרַיִם
verbרָבָה
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 8:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Hosea's Critique of Israelgenerated
Hosea 8:11 reveals the deep irony in Ephraim's actions: while they constructed numerous altars for sin, these very altars only facilitated their continued wrongdoing. This passage is part of a larger discourse where Hosea condemns Israel's idolatry and unfaithfulness, emphasizing their failure to recognize the true purpose of worship and sacrifice. The surrounding verses illustrate a pattern of disobedience and the consequences that follow, as seen in Hosea 8:10 and Hosea 8:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 10:1–2 | Israel was a luxuriant vine, yielding fruit for himself. The more his fruit increased, the more he increased the altars. The better his land produced, the better he made the sacred pillars. |
| 2 | Hosea 12:11 | Is there iniquity in Gilead? They will surely come to nothing. Do they sacrifice bulls in Gilgal? Indeed, their altars will be heaps of stones in the furrows of the field. |
| 3 | Isaiah 10:10–11 | As my hand seized the idolatrous kingdoms whose images surpassed those of Jerusalem and Samaria, |
| 4 | Deuteronomy 4:28 | And there you will serve man-made gods of wood and stone, which cannot see or hear or eat or smell. |
| 5 | Jeremiah 16:13 | So I will cast you out of this land into a land that neither you nor your fathers have known. There you will serve other gods day and night, for I will show you no favor.’ |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֶפְרַ֛יִם, 'ef.Ra.yimgenerated
The key word here is אֶפְרַ֛יִם ('Ephrayim), a proper noun that refers to both a significant tribe of Israel and the son of Joseph. The name means 'doubly fruitful,' indicating prosperity and growth, which contrasts sharply with the spiritual decay represented in this verse.
Ephraim's actions of multiplying altars illustrate a misguided attempt to seek favor with God through ritual rather than genuine repentance. This highlights the disconnect between outward religious practices and true spiritual fidelity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of the verse, with all versions conveying the idea that Ephraim's altars for sin became places of further sinning.
Sentence Structuregenerated
The finite verb הִרְבָּ֥ה (hirbah, 'he has multiplied') governs the main clause, with a prepositional phrase detailing the object of multiplication and a subsequent clause explaining the outcome. The structure highlights the cause-and-effect relationship inherent in Ephraim's actions.
The sentence flows from the subject אֶפְרַ֛יִם ('Ephrayim) to the action of multiplying, leading to the consequences of their altars becoming instruments of sin. The Hebrew word order places emphasis on Ephraim's actions and their repercussions.
Septuagint Backgroundgenerated
The Septuagint translates אֶפְרַ֛יִם as εφραιμ (ephraim), maintaining the same reference to the tribe. The Greek word θυσιαστήρια (thusiastēria, 'altars') reflects the sacrificial context, aligning closely with the Hebrew.
This choice of words in the Septuagint emphasizes the continuity of meaning between the Hebrew and Greek texts, while also highlighting the seriousness of Ephraim's actions.
In plain words — the whole versegenerated
Hosea 8:11 shows that Ephraim, a tribe of Israel, built many altars for sin, but instead of leading them to repentance, these altars became places where they continued to sin. This reflects a deeper issue of unfaithfulness and misunderstanding of true worship.
Frequently Asked Questionsgenerated
It means that Ephraim built many places of sacrifice intended for sin offerings, but instead of repenting, they continued to sin at these altars.
Ephraim represents a major tribe of Israel, symbolizing both prosperity and the failure of the nation to remain faithful to God.
Ephraim's actions remind us that mere rituals or outward expressions of faith do not substitute for genuine repentance and relationship with God.
This verse fits into Hosea's broader critique of Israel's idolatry and unfaithfulness, highlighting the consequences of turning away from true worship.
Reflection Questionsgenerated
- In what ways do we sometimes rely on rituals instead of genuine faith?
- How can we ensure that our worship practices lead us closer to God rather than further away?
- What does it mean for us to recognize the true purpose of our worship?
- How can we learn from Ephraim's mistakes in our own spiritual journeys?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the consequences of Ephraim's actions and their eventual captivity.
Because Ephraim has multiplied altars to sin, altars have been made for him to sin on. He said, led into captivity, they'll cease for a short while from the burden of the king and prince.Early Church Fathers on Hosea 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 8:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause Ephraim hath, made many altars to sin,.... Not with an intention to commit sin, but to offer sacrifice for sin, and make atonement for it, as they thought; but these altars being erected for
Read John Gill on Hosea 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause Ephraim hath made many altars to sin, altars shall be unto him to sin. Because Ephriam hath made many altars to sin, altars shall be unto him to sin.
Read Robert Jamieson on Hosea 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause: this refers to what follows. Ephraim hath made many altars; multiplied either to many idols, every one having his altar, or multiplied altars in several places to the same idol. They had many high places, and altars in all of them. To sin; both as acting against the law of God, which required but one altar, and also these altars were to sin, in that they were for sacrifices to be offered on them to idols. These persons did not intend them for sin, but their good intention did not, could not change the thing, it was sin, however they intended. Altars, either those here erected, or those they shall find in Assyria when they come captives thither, shall be unto him to sin; either…
Read Matthew Poole on Hosea 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 8:11 Because Ephraim hath made many altars to sin, altars shall be unto him to sin.Ver. 11. Because Ephraim hath made many altars to sin] Because he hath multiplied altars against God’ s express command,Jeremiah 11:13; and that, to sin; as if it were on purpose to cross and provoke the Lord to anger by their superstitions and will worship, and to despite him with seeming honours (for displeasing service is double dishonour), therefore he shall have enough of it ere I have done with it. He shall be given up to a reprobate sense; that going on from one sin to another, he may fill up his measure, till wrath come upon him to the utmost. “ Per quod quis peccat, per idem punitur et ipse. ”…
Read John Trapp on Hosea 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Many altars.—Multiplication of altars was condemned in the law (Deuteronomy 12:5 seq.). The narrative in Joshua 22 shows that unity of altar and sanctuary was essential to the unity of the nation. The last clause should be rendered, he had altars for sinning. The worship of God was degraded into the sensuous approaching Baal-worship. In the first clause sin equals transgression, in the last transgression plus guilt and peril.
Read Charles John Ellicott on Hosea 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Many altars to sin] Though it does not appear that the Jews in Babylon were obliged to worship the idols of the country, except in the case mentioned by Daniel, yet it was far otherwise with the Israelites in Assyria, and the other countries of their dispersion. Because they had made many altars to sin while they were in their own land, they were obliged to continue in the land of their captivity a similar system of idolatry against their will. Thus they felt and saw the evil of their idolatry, without power to help themselves.
Read AdamClarke on Hosea 8 →CambridgeThe Cambridge Bible for Schools and Colleges11. Because] Rather, For. It is a justification of the foregoing threat. hath made many altars to sin] In times of national trouble, sacrifices were multiplied, to propitiate the national God (comp. Isaiah 1:11). But as no corresponding effort was made to purify the conduct and the character, such sacrifices did but increase the load of the national guilt. Instead of ‘many sacrifices’, Hosea says ‘many altars’ because there was even less attempt in the times of Hosea and Isaiah to centralize worship in the northern kingdom than in the southern. The strict rule of Deuteronomy (one temple and one altar) seems at present far removed from the general consciousness. See Introduction, part v.…
Read Cambridge on Hosea 8 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause Ephraim hath made many altars to sin, altars shall indeed be unto him to sin - that is, they shall be proved to him to be so, by the punishment which they shall draw upon him.
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 Ephraim multiplied the altars for sin, they became his altars for sinning.
Because Ephraim has multiplied altars for sinning, they became for him altars for sinning.
Though Ephraim multiplied the altars for sin, they became his altars for sinning.
Although Ephraim has built many altars for sin offerings, these have become altars for sinning!
Tyndale line
Because Ephraim hath made many altars to sin, altars shall be unto him to sin.
Because Ephraim hath multiplied altars for sinning, altars have been unto him for sinning.
Because Ephraim hath multiplied altars to sin, altars have been unto him to sin.
Because Ephraim hath made many altars to sin, altars shall be to him to sin.
Because Ephraim hath made many altars to sinne, his altars shalbe to sinne.
Strictly literal
Because Ephraim hath multiplied altars to sin, altars shall be unto him to sin.
Because Ephraim did multiply altars to sin, They have been to him altars to sin.
Because Ephraim multiplied altars to sin, || They have been to him altars to sin.
Because Ephraim hath multiplied altars to sin, the altars have been unto him the means of sinning.
For Ephraim has multiplied altars for sin offerings, but they have become altars for committing sins instead.
From the Latin
Because Ephraim hath made many altars to sin: altars are become to him unto sin.
Simplified
Though Ephraim built many altars to make sin offerings, they instead became altars of sin!
Because Ephraim has been increasing altars for sin, altars have become a cause of sin to him.
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
Both the Masoretic Text and the Septuagint agree on the wording of Hosea 8:11, with a word-for-word correspondence that indicates no significant variations in this verse.
כִּֽי־ הִרְבָּ֥ה אֶפְרַ֛יִם מִזְבְּחֹ֖ת לַחֲטֹ֑א הָיוּ־ ל֥וֹ מִזְבְּח֖וֹת לַחֲטֹֽא׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hosea 8:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
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…
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-mp — Noun common · feminine plural absoluteHNcfpa
- Designed for sacrifice
- To be made of earth, or unhewn stone
- Of brick, hateful to God
- Natural rocks sometimes used as
Jud 6:19-21; 13:19,20
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-mp — Noun common · feminine plural absoluteHNcfpa
- Designed for sacrifice
- To be made of earth, or unhewn stone
- Of brick, hateful to God
- Natural rocks sometimes used as
Jud 6:19-21; 13:19,20
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc