Hosea 8:3 — Word Study
WLCזָנַ֥ח יִשְׂרָאֵ֖ל ט֑וֹב אוֹיֵ֖ב יִרְדְּֽפוֹ׃
BSA[But] IsraelYisrâʼêl [the descendants of Jacob, God's chosen people] has rejectedzânach■ [cast off, given up] goodṭôwb [what is pleasant, beneficial, or pleasing] ◂an enemyʼôyêb [hater, adversary, one who opposes] will pursue himrâdaph▸ [chase after, follow with hostile intent]
| Greek | English | Parsing |
|---|---|---|
| זָנַ֥ח | it has rejected | Verb, Qal, perfect third person masculine singular |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| ט֑וֹב | good | Adj |
| אוֹיֵ֖ב | an enemy | Verb, Qal, participle (active) masculine singular |
| יִרְדְּֽפוֹ׃ | he will pursue him | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Israel has rejected good; an enemy will pursue him. |
| KJV | Israel hath cast off the thing that is good: the enemy shall pursue him. |
| ASV | Israel hath cast off that which is good: the enemy shall pursue him. |
| YLT | Cast off good hath Israel, an enemy pursueth him. |
| WEB | Israel has cast off that which is good. The enemy will pursue him. |
| BBE | Israel has given up what is good; his haters will go after him. |
The translations agree on the meaning of זָנַח as 'rejected' — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause indicating the consequence of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
verbזָנַח
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 8:3
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 — Warning to Israelgenerated
Hosea 8:3 addresses Israel's rejection of what is good, highlighting their disobedience to God. The surrounding verses depict Israel's cry for God while simultaneously forsaking His goodness, leading to the inevitable pursuit by their enemies. This reflects a broader theme of the consequences of turning away from God's ways, as seen in their actions of setting up kings and idols without divine approval.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 36:3 | The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing. |
| 2 | Psalm 81:10–11 | I am the LORD your God, who brought you up out of Egypt. Open wide your mouth, and I will fill it. |
| 3 | Amos 1:11 | This is what the LORD says: “For three transgressions of Edom, even four, I will not revoke My judgment, because he pursued his brother with the sword and stifled all compassion; his anger raged continually, and his fury flamed incessantly. |
| 4 | 1 Timothy 5:12 | and thus will incur judgment because they are setting aside their first faith. |
| 5 | Leviticus 26:36 | As for those of you who survive, I will send a faintness into their hearts in the lands of their enemies, so that even the sound of a windblown leaf will put them to flight. And they will flee as one flees the sword, and fall when no one pursues them. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — זָנַח, za.Nachgenerated
The verb זָנַח (za.Nach) means to reject or cast off. It conveys a strong sense of forsaking something valuable, indicating a deliberate choice to turn away from what is good. The parsing as a perfect third person masculine singular verb shows that this action has been completed by Israel.
This word is often used in contexts that denote disgust or rejection, emphasizing the gravity of Israel's choice to abandon goodness. The implications of this rejection are significant, as it leads to the consequences described in the verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses rejected for זָנַח, consistent with the KJV and ASV.
Sentence Structuregenerated
The main verb זָנַח (za.Nach) governs the sentence, with two clauses following it: the subject יִשְׂרָאֵל (Yisra'el) and the object טוֹב (Tov) in the first clause, while the second clause introduces the subject אוֹיֵב ('o.Yev) and the verb יִרְדְּפ (yir.De.fov).
The structure emphasizes Israel's action of rejection and the subsequent consequence of being pursued by an enemy, illustrating a cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates זָנַח as ἀπεῖχεν, which conveys a sense of distancing or separation from good. This choice suggests a broader interpretation of Israel's actions as not just rejection, but a complete turning away.
The Greek term for 'enemy' is ἐχθρὸς, which aligns with the Hebrew meaning but carries a more general connotation of hostility, reflecting the nature of the opposition Israel faces.
In plain words — the whole versegenerated
Hosea 8:3 tells us that Israel has rejected what is good, leading to the pursuit by an enemy. This verse highlights the consequences of turning away from God's ways and the dangers that follow such a rejection.
Frequently Asked Questionsgenerated
It means that Israel turned away from what was beneficial and pleasing, choosing instead to forsake God's ways.
The enemy refers to those who oppose Israel, likely representing foreign nations or adversaries that take advantage of Israel's disobedience.
Rejecting good leads to negative outcomes, such as conflict and pursuit by enemies, as indicated in this verse.
This verse reflects a recurring theme in Israel's history of turning away from God and facing the consequences of their actions.
Reflection Questionsgenerated
- In what ways might I be rejecting good in my own life?
- How can I recognize the enemies that pursue me when I turn away from what is good?
- What steps can I take to align my actions with God's goodness?
- How does this verse challenge my understanding of consequences in my relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 8:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIsrael hath cast off [the thing that is] good,.... Or "rejected [him that is] good" (y); that is, God, as Kimchi observes; for there is none good but him, Matthew 19:17; he is the "summum bonum",
Read John Gill on Hosea 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIsrael hath cast off the thing that is good: the enemy shall pursue him. Israel. God repeats the name in opposition to their use of it (Hosea 8:2). Hath cast off the thing that is good.
Read Robert Jamieson on Hosea 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis seems to be the answer God by his prophet gives to Israel; in the first part of the verse he doth refute their pretence of a peculiar relation and interest in God, in the latter he tells them what they must expect. Israel, the whole house of Israel, hath. east off, with an abhorrence, as an adulterous wife puts away her husband. Good; moral good to be done, all virtue and goodness; and the supreme good to be enjoyed, God, true religion and virtue; all cast off for idols, false religion, and debaucheries. Such a nation cannot be my people, nor do they know me. The enemy shall pursue him; that enemy he would be delivered from, the Assyrian army, shall overthrow, and then pursue, till he…
Read Matthew Poole on Hosea 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 8:3 Israel hath cast off [the thing that is] good: the enemy shall pursue him.Ver. 3. Israel hath cast off the thing that is good] Heb. the good: as, first, the good God, who is good, original, universal, all-sufficient, and satisfactory, proportionable and fitting to our soul. He both is good and doeth good, Psalms 119:68, and that both naturally, abundantly, freely, and constantly. "Good thou art, O Lord, and ready to forgive," saith David, Psalms 86:5. And, the good Lord be merciful, saith Hezekiah in his prayer for the people, 2 Chronicles 30:9; 2 Chronicles 30:18. To speak properly, there is none good but God, saith our Saviour, Matthew 19:17, but Israel cast him, or rather…
Read John Trapp on Hosea 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Cast off.—Jehovah’s reply to Israel’s hollow repentance. The word “cast off” means a scornful loathing of what is putrescent or obscene. “The thing that is good” is the name of God, which is the salvation of Israel (Aben Ezra).
Read Charles John Ellicott on Hosea 8 →CambridgeThe Cambridge Bible for Schools and Colleges3. The appeal is dismissed; Israel’s piety is but superficial (comp.Hosea 6:1-4); his ‘knowledge of God’ is not that which Jehovah expects. hath cast off] Not merely put aside out of caprice, but (as the word implies) cast off with loathing (see Hosea 8:5).
Read Cambridge on Hosea 8 →Albert Barnes1798–1870Barnes' Notes on the BibleIsrael has cast off the thing that is good - Or (since the word means “to cast off with abhorrence” “Israel hath east off and abhorred Good,” both “Him who is Good” and “that which is good.” The word “tob” includes both.
Read Albert Barnes on Hosea 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Israel hath cast off the thing that [“that which”] is good — Everything for which Jehovah stands; yea, Jehovah himself (compare Amos 5:4; Amos 5:6; Amos 5:14). Cast off — A strong word, to cast off with loathing.
Read Daniel Denison Whedon 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
But Israel has rejected good; an enemy will pursue him.
Israel has cast off that which is good. The enemy will pursue him.
But Israel has rejected good; an enemy will pursue him.
But Israel has rejected what is morally good; so an enemy will pursue him.
Tyndale line
Israel hath cast off the thing that is good: the enemy shall pursue him.
Israel hath cast off that which is good: the enemy shall pursue him.
Israel hath cast off that which is good: the enemy shall pursue him.
Israel hath cast off the thing that is good: the enemy shall pursue him.
Israel hath cast off ye thing that is good: the enemie shall pursue him.
Strictly literal
Israel hath cast off good: the enemy shall pursue him.
Cast off good hath Israel, an enemy pursueth him.
Israel has cast off good, an enemy pursues him.
[But] Israel did reject the good; so let the enemy pursue him.
But Israel has rejected what is good, and the enemy will pursue him.
From the Latin
Israel hath cast off the thing that is good, the enemy shall pursue him.
Simplified
But Israel has rejected what is good. An enemy will chase after them.
Israel has given up what is good; his haters will go after 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
The Masoretic Text reads זָנַח יִשְׂרָאֵל טוֹב אוֹיֵב יִרְדְּפוֹ, while the Septuagint matches four out of five words, indicating agreement in the core message despite differences in word order and structure.
זָנַ֥ח יִשְׂרָאֵ֖ל ט֑וֹב אוֹיֵ֖ב יִרְדְּֽפוֹ׃
4 of the 5 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 8:3
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.
זָנַח (zanach) is a Hebrew verb that primarily means to reject or spurn, with nuances of casting off or forsaking. It also has a secondary meaning related to emitting a stench, as noted in Isaiah 19:6. The word is built from a primitive root, indicating a strong sense of pushing aside or removing.
זָנַח vb. reject, spurn
Qal reject
Hiph. (late) reject
base
[זָנַח] stink, emit stench;—only Hiph. Is 19:6
ref
H2186a זָנַח reject, spurn H2186b זָנַח stink, emit stench
2186 zanach zaw-nakh'
a primitive root meaning to push aside, i.e. reject, forsake,
fail:--cast away (off), remove far away (off).
זָנַח (za.nach) — to reject.
1) to cast off, reject, spurn
1a) (Qal) to reject
1b) (Hiphil) to forcefully reject someone
זָנַח (za.nach) — to stink.
1) to stink, emit stench, become odious
1a) (Hiphil) stink (perfect)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms