Hosea 8:5 — Word Study
WLCזָנַח֙ עֶגְלֵ֣ךְ שֹֽׁמְר֔וֹן חָרָ֥ה אַפִּ֖י בָּ֑ם עַד־ מָתַ֕י לֹ֥א יוּכְל֖וּ נִקָּיֹֽן׃
BSAHe has rejectedzânach■ [completely, cast off, thrown away] your calfʻêgel [idol, young ox] O SamariaShômᵉrôwn [watch mountain, capital of Israel] My angerʼaph [strong emotion, furious] burnschârâh■ [is kindled, ablaze] How long will they beʻad [until when, for how much time, remain, continue to be] incapablelôʼ [unable, powerless] of innocenceniqqâyôwn [purity, moral cleanness]
| Greek | English | Parsing |
|---|---|---|
| זָנַח֙ | he has rejected | Verb, Qal, perfect third person masculine singular |
| עֶגְלֵ֣ךְ | calf your | Noun common masculine singular construct, suffix |
| שֹֽׁמְר֔וֹן | O Samaria | Noun proper |
| חָרָ֥ה | it has burned | Verb, Qal, perfect third person masculine singular |
| אַפִּ֖י | anger my | Noun common masculine singular construct, suffix |
| בָּ֑ם | on them | Preposition, suffix |
| עַד־ | until | Preposition |
| מָתַ֕י | when? | Particle |
| לֹ֥א | not | Particle |
| יוּכְל֖וּ | will they be able | Verb, Qal, imperfect third person masculine plural |
| נִקָּיֹֽן׃ | innocence | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He has rejected your calf, O Samaria. My anger burns against them. How long will they be incapable of innocence? |
| KJV | ¶ Thy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how long will it be ere they attain to innocency? |
| ASV | He hath cast off thy calf, O Samaria; mine anger is kindled against them: how long will it be ere they attain to innocency? |
| YLT | Cast off hath thy calf, O Samaria, Burned hath Mine anger against them, Till when are they not capable of purity? |
| WEB | Let Samaria throw out his calf idol! My anger burns against them! How long will it be until they are capable of purity? |
| BBE | I will have nothing to do with your young ox, O Samaria; my wrath is burning against them; how long will it be before the children of Israel make themselves clean? |
Where they part company is in the interpretation of נִקָּיֹן — see How Translations Differ.
The verse consists of two main statements followed by a rhetorical question, highlighting God's rejection and anger.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 8:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment Against Israelgenerated
Hosea 8:5 presents a stark message from God regarding the idolatry of the northern kingdom of Israel. The people of Samaria have turned away from God, creating and worshipping idols, which leads to divine rejection. This verse emphasizes God's anger and questions the people's moral state, highlighting their inability to maintain innocence in their actions. The surrounding verses further illustrate the consequences of their choices, showing a pattern of disobedience and the futility of their idolatry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 8:6 | For this thing is from Israel— a craftsman made it, and it is not God. It will be broken to pieces, that calf of Samaria. |
| 2 | Hosea 10:5 | The people of Samaria will fear for the calf of Beth-aven. Indeed, its people will mourn with its idolatrous priests— those who rejoiced in its glory— for it has been taken from them into exile. |
| 3 | Isaiah 45:20 | Come, gather together, and draw near, you fugitives from the nations. Ignorant are those who carry idols of wood and pray to a god that cannot save. |
| 4 | Acts 7:41 | At that time they made a calf and offered a sacrifice to the idol, rejoicing in the works of their hands. |
| 5 | Deuteronomy 32:22 | For a fire has been kindled by My anger, and it burns to the depths of Sheol; it consumes the earth and its produce, and scorches the foundations of the mountains. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — זָנַח, za.Nachgenerated
The verb זָנַח (zanach) means to reject or spurn, indicating a strong sense of being cast off or forsaken. It is used to convey a sense of disgust or something unwanted, as seen in Psalm 38:5. The parsing as a perfect tense verb in the third person masculine singular indicates a completed action: God has decisively rejected the calf.
This word's root suggests a strong rejection, emphasizing that the idol is not merely overlooked but actively cast away. The nuance of emitting a stench, as noted in Isaiah 19:6, reinforces the idea that the idol is abhorrent to God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'He has rejected your calf, O Samaria.' The translations generally agree on the meaning of rejection, with the KJV and ASV also using 'rejected' for זָנַח.
Sentence Structuregenerated
The verse contains two main clauses: 'He has rejected your calf, O Samaria' and 'My anger burns against them.' The finite verb זָנַח governs the first clause, while חָרָה governs the second. The structure emphasizes God's actions and feelings towards the people.
The second part of the verse introduces a rhetorical question, 'How long will they be incapable of innocence?' This structure highlights the urgency and frustration in God's voice, as He questions the people's moral condition.
Septuagint Backgroundgenerated
The Septuagint translates זָנַח as ἀπότριψαι, which means 'to cast off' or 'to throw away.' This choice aligns with the Hebrew meaning but emphasizes a more definitive act of rejection.
The use of παρωχύνθη for חָרָה indicates a strong emotional response, suggesting that God's anger is not just kindled but actively obstructing the people from their intended path.
In plain words — the whole versegenerated
Hosea 8:5 tells us that God has rejected the calf idol that the people of Samaria worship. His anger is directed at them for their idolatry, and He questions how long they will remain unable to be innocent. This verse highlights the consequences of their actions and their moral failure.
Frequently Asked Questionsgenerated
It signifies God's disapproval of idolatry and the worship of false gods, indicating that such practices are unacceptable to Him.
God's anger stems from their persistent idolatry and moral corruption, which leads them away from true worship and righteousness.
The question suggests that the people have lost their ability to be morally clean or pure due to their actions, highlighting their spiritual condition.
This verse is part of a larger warning against Israel's idolatry, emphasizing the consequences of turning away from God and the futility of their actions.
Reflection Questionsgenerated
- In what ways do I see idolatry reflected in my own life, and how can I turn away from it?
- How can I better understand the consequences of my actions in relation to my faith?
- What does it mean to me to be innocent or pure in my daily life?
- How do I respond to God's anger in my own spiritual journey?
The early church on this verse — how the Fathers read it
The early church father Jerome comments on this verse, emphasizing God's rejection of the calf and His anger towards the people, questioning their inability to achieve purity.
Your calf has been cast away, Samaria. My fury is against them: how long will they be incapable of purity? Because he is also from Israel: the craftsman made it,Early Church Fathers on Hosea 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 8:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy calf, O Samaria, hath cast [thee] off,.... Or, is the cause of thy being cast off by the Lord, and of being cast out of thine own land, and carried captive into another; the past tense is used
Read John Gill on Hosea 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how long will it be ere they attain to innocency? Thy calf, O Samaria, hath cast thee off.
Read Robert Jamieson on Hosea 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy calf; Jeroboam at first set up two calves, at Dan and Beth-el, but it is probable that in process of time there were more set up in other places, for when Israel forgot his God he built temples, . The calf then here is the chief idol set up in Samaria, and worshipped there. The prophet, in contempt of the idol, and in derision of their folly, gives it its right name, it is no god, but a calf; nor yet so much, for that it is senseless and without life. Hath cast thee off; been the occasion of casting thee far off, in that by this thou hast provoked God to anger, and he hath cast thee off. Or else thus, if thy God, thy idol, thy calf, have done aught, it is mischief; thy calf could not…
Read Matthew Poole on Hosea 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 8:5 Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long [will it be] ere they attain to innocency?Ver. 5. Thy calf, O Samaria, hath cast thee off] That is, it can do thee no stead, nor deliver thee from the destroyer. "Be not afraid of such idols" (saith Jeremiah), "for they cannot do evil, neither also is it in them to do good," Jeremiah 10:5, they can neither hurt nor help; for an idol is nothing in the world, 1 Corinthians 8:4, nothing but a mere fiction; it hath no godhead or power divine in itself, as the following words show, "that there is none other God but one." How then can help be reasonably expected from it? Israel had cast off the thing…
Read John Trapp on Hosea 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Thy calf . . . hath cast thee off.—Rather, is loathsome, Nothing can exceed the scorn of this outburst. The last clause should be rendered, How long are ye unable to attain purity? The attribution of consuming fire to God is not peculiar to the prophet. (Comp. Hebrews 12:29.)
Read Charles John Ellicott on Hosea 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Thy calf, O Samaria, hath cast thee off] Bishop Newcome translates: "Remove far from thee thy calf, O Samaria!" Abandon thy idolatry; for my anger is kindled against thee. How long will it be ere they attain to innocency?] How long will ye continue your guilty practices? When shall it be said that ye are from these vices? The calf or ox, which was the object of the idolatrous worship of the Israelites, was a supreme deity in Egypt; and it was there they learned this idolatry. A white ox was worshipped under the name of Apis, at Memphis; and another ox under the name of Mnevis, was worshipped at On, or Heliopolis. To Osiris the males of this genus were consecrated, and the females…
Read AdamClarke on Hosea 8 →
CambridgeThe Cambridge Bible for Schools and Colleges5. Thy calf, O Samaria, hath cast thee off] This rendering is very harsh in this context; Ewald prefers ‘He hath cast off thy calf’, a contrast to ‘Israel hath cast off that which is good’ in Hosea 8:3. But ‘casting off’ implies a previous connexion (e. g. Psalms 43:2); it is better to revert to the intransitive sense which belongs to the cognate verb in Arabic, and render, Thy calf, O Samaria, is loathsome. ‘Thy calf’ is a contemptuous expression for the small golden bull which was symbolic of Jehovah; such a bull, it appears, existed at Samaria, and doubtless at other places besides Dan and Bethel (e. g. at Gilgal). ere they can attain innocency] Lit. ‘will they be incapable of…
Read Cambridge on Hosea 8 →
Albert Barnes1798–1870Barnes' Notes on the BibleThy calf, O Samaria, hath cast thee off - Israel had cast off God, his good.
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
He has rejected your calf, O Samaria. My anger burns against them. How long will they be incapable of innocence?
Let Samaria throw out his calf idol! My anger burns against them! How long will it be until they are capable of purity?
He has rejected your calf, O Samaria. My anger burns against them. How long will they be incapable of innocence?
O Samaria, he has rejected your calf idol! My anger burns against them! They will not survive much longer without being punished, even though they are Israelites!
Tyndale line
¶ Thy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how long will it be ere they attain to innocency?
He hath cast off thy calf, O Samaria; mine anger is kindled against them: how long will it be ere they attain to innocency?
He hath cast off thy calf, O Samaria; mine anger is kindled against them: how long will it be ere they attain to innocency?
Thy calf, O Samaria, hath cast thee off; my anger is kindled against them: how long will it be ere they attain to innocence?
Thy calfe, O Samaria, hath cast thee off: mine anger is kindled against them: howe long will they be without innocencie!
Strictly literal
Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long will they be incapable of purity?
Cast off hath thy calf, O Samaria, Burned hath Mine anger against them, Till when are they not capable of purity?
Your calf has cast off, O Samaria, || My anger has burned against them; Until when are they not capable of purity?
Thy calf, O Samaria, hath caused thy rejection; my anger is kindled against them: how long will it be that they cannot cleanse themselves?
“Your calf has been rejected, Samaria. My anger is burning against these people. For how long will they stay guilty?
From the Latin
Thy calf, O Samaria, is cast off, my wrath is kindled against them. How long will they be incapable of being cleansed?
Simplified
Samaria, I reject this calf idol you have made! My anger burns against them! How long will you be incapable of being good?
I will have nothing to do with your young ox, O Samaria; my wrath is burning against them; how long will it be before the children of Israel make themselves clean?
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 of Hosea 8:5 states, "He has rejected your calf, O Samaria. My anger burns against them. How long will they be incapable of innocence?" The Septuagint closely matches this text, with all 11 words corresponding, indicating agreement in the overall message and meaning. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, which further supports the consistency of the Masoretic Text across these ancient witnesses.
זָנַח֙ עֶגְלֵ֣ךְ שֹֽׁמְר֔וֹן חָרָ֥ה אַפִּ֖י בָּ֑ם עַד־ מָתַ֕י לֹ֥א יוּכְל֖וּ נִקָּיֹֽן׃
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 8:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
עֵ֫גֶל (egel) refers to a male calf, particularly one that is nearly grown, and is associated with the idea of frisking or circling about. The term is used in the context of livestock, specifically as a bull-calf or steer, as noted in various lexicons.
עֵ֫גֶל n.m. calf (as rolling or circling about ?)
base
H5695 עֵ֫גֶל calf (as rolling or circling about ?)
5695 `egel ay-ghel
from the same as 5696; a (male) calf (as frisking round),
especially one nearly grown (i.e. a steer):--bullock, calf.
see HEBREW for 05696
עֵ֫גֶל (e.gel) — calf.
calf, bull-calf
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
שִׁמְרוֹן (Shomrown) refers to Samaria, the capital of the northern kingdom of Israel established during Omri's reign. The name is derived from a root meaning 'watch-station' or 'watch mountain.' It denotes both the city and the surrounding region, which played a significant role in the history of Israel after the kingdom split.
שִׁמְרוֹן 109 n.pr.loc. capital of N. Isr. from Omri's time
base
H8111 שִׁמְרוֹן capital of N. Isr. from Omri's time
8111 Shomrown sho-mer-one'
from the active participle of 8104; watch-station; Shomeron,
a place in Palestine:--Samaria.
see HEBREW for 08104
שֹׁמְרוֹן (sho.me.ron) — Samaria.
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israel which split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
N-proper — Noun properHNpl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מָתַי (mathay) is an adverb meaning 'when?' It is derived from an unused root that suggests extension, particularly in relation to time. The word is used interrogatively to ask about timeframes, such as 'how long?' or 'until when?'. It appears in contexts that require a temporal inquiry.
מָתַי 43 interrog.adv. when?
base
H4970 מָתַי when?
4970 mathay maw-thah'ee
from an unused root meaning to extend; properly, extent (of
time); but used only adverbially (especially with other
particle prefixes), when (either relative or
interrogative):--long, when.
מָתַי (ma.tay) — how.
1) when?
1a) with prep
1a1) against when?, until when?, how long?, after how long?
HTi — ParticleHTi
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
נִקָּיוֹן (niqqayown) primarily means 'innocency' or 'freedom from guilt and punishment.' It can also refer to a physical sense of 'cleanness of teeth.' Another meaning associated with this word is 'bluntness,' as noted in the context of Amos 4:6. The word is derived from a root that suggests clarity or purity.
נִקָּיוֹן n.[m.] innocency
freedom from guilt, innocency
freedom from punishment
in physical sense, cleanness of teeth
H5356a נִקָּיוֹן innocency H5356b קֵהָיוֹן bluntness
5356 niqqayown nik-kaw-yone'
or niqqayon {nik-kaw-yone'}; from 5352; clearness (literally
or figuratively):--cleanness, innocency.
see HEBREW for 05352
נִקָּיוֹן (niq.qa.von) — innocence.
1) innocency
1a) freedom from guilt, innocency
1b) freedom from punishment
1c) cleanness of teeth (physical sense)
קֵהָיוֹן (qe.ha.yon) — bluntness.
bluntness)
N-ms — Noun common · masculine singular absoluteHNcmsa
