Hosea 9:10 — Word Study
WLCכַּעֲנָבִ֣ים בַּמִּדְבָּ֗ר מָצָ֙אתִי֙ יִשְׂרָאֵ֔ל כְּבִכּוּרָ֤ה בִתְאֵנָה֙ בְּרֵ֣אשִׁיתָ֔הּ רָאִ֖יתִי אֲבֽוֹתֵיכֶ֑ם הֵ֜מָּה בָּ֣אוּ בַֽעַל־ פְּע֗וֹר וַיִּנָּֽזְרוּ֙ לַבֹּ֔שֶׁת וַיִּהְי֥וּ שִׁקּוּצִ֖ים כְּאָהֳבָֽם׃
BSAI foundmâtsâʼ■ IsraelYisrâʼêl [like a treasure, a precious discovery] like grapesʻênâb in the wildernessmidbâr [a desolate, uninhabited land] I sawrâʼâh■ your fathersʼâb [the patriarchs, ancestral leaders] as the firstfruitsbikkûwrâh [the earliest and best] of the fig treetᵉʼên in its first seasonrêʼshîyth [at the beginning, the initial stage] ◂But theyhêm wentbôwʼ■ [came, approached] to Baal-peorBaʻal Pᵉʻôwr [a Moabite deity, a false god] and consecratednâzar▸ [dedicated, set apart] themselves to Shamebôsheth [a state of disgrace] so they becamehâyâh▸ [existed, came to be] as detestableshiqqûwts [abhorrent] as the thing they lovedʼâhab [had affection for, cherished]
| Greek | English | Parsing |
|---|---|---|
| כַּעֲנָבִ֣ים | like grapes | Preposition, noun common masculine plural absolute |
| בַּמִּדְבָּ֗ר | in the wilderness | Preposition, noun common masculine singular absolute |
| מָצָ֙אתִי֙ | I found | Verb, Qal, perfect first person common singular |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| כְּבִכּוּרָ֤ה | like early fig[s] | Preposition, noun common feminine singular absolute |
| בִתְאֵנָה֙ | on a fig tree | Preposition, noun common feminine singular absolute |
| בְּרֵ֣אשִׁיתָ֔הּ | at beginning its | Preposition, noun common feminine singular construct, suffix |
| רָאִ֖יתִי | I saw | Verb, Qal, perfect first person common singular |
| אֲבֽוֹתֵיכֶ֑ם | ancestors your | Noun common feminine plural construct, suffix |
| הֵ֜מָּה | they | Pronoun |
| בָּ֣אוּ | they came | Verb, Qal, perfect third person common plural |
| בַֽעַל־ | Baal | Noun proper |
| פְּע֗וֹר | Peor | Noun proper |
| וַיִּנָּֽזְרוּ֙ | and they devoted themselves | Verb, Niphal, sequential imperfect third person masculine plural |
| לַבֹּ֔שֶׁת | to shame | Preposition, noun common feminine singular absolute |
| וַיִּהְי֥וּ | and they were | Verb, Qal, sequential imperfect third person masculine plural |
| שִׁקּוּצִ֖ים | detestable things | Noun common, masculine plural absolute |
| כְּאָהֳבָֽם׃ | as loved they | Preposition, verb qal infinitive construct common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I found Israel like grapes in the wilderness. I saw your fathers as the firstfruits of the fig tree in its first season. But they went to Baal-peor, and consecrated themselves to Shame; so they became as detestable as the thing they loved. |
| KJV | I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baal-peor, and separated themselves unto that shame; and their abominations were according as they loved. |
| ASV | I found Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig-tree at its first season: but they came to Baal-peor, and consecrated themselves unto the shameful thing, and became abominable like that which they loved. |
| YLT | As grapes in a wilderness I found Israel, As the first-fruit in a fig-tree, at its beginning, I have seen your fathers, They — they have gone in [to] Baal-Peor, And are separated to a shameful thing, And are become abominable like their love. |
| WEB | I found Israel like grapes in the wilderness. I saw your fathers as the first ripe in the fig tree at its first season; but they came to Baal Peor, and consecrated themselves to the shameful thing, and became abominable like that which they loved. |
| BBE | I made discovery of Israel as of grapes in the waste land; I saw your fathers as the first-fruits of the fig-tree in her early fruit time; but they came to Baal-peor, and made themselves holy to the thing of shame, and became disgusting like that to which they gave their love. |
Where they part company is in the rendering of שִׁקּוּצִ֖ים — see How Translations Differ.
The sentence has a main clause followed by several subordinate clauses that elaborate on Israel's initial state and their subsequent actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbמָצָא
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 9:10
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 Lament Over Israel's Unfaithfulnessgenerated
Hosea 9:10 reflects on God's discovery of Israel's potential and beauty, likening them to grapes in a barren wilderness. However, despite this initial promise, Israel's ancestors turned away to worship Baal-peor, leading to their disgrace. This lament serves as a reminder of the consequences of forsaking faithfulness to God, contrasting the beauty of Israel's beginnings with the shame of their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 11:1 | When Israel was a child, I loved him, and out of Egypt I called My son. |
| 2 | Exodus 19:4–6 | ‘You have seen for yourselves what I did to Egypt, and how I carried you on eagles’ wings and brought you to Myself. |
| 3 | Deuteronomy 32:10 | He found him in a desert land, in a barren, howling wilderness; He surrounded him, He instructed him, He guarded him as the apple of His eye. |
| 4 | Jeremiah 2:2–3 | “Go and proclaim in the hearing of Jerusalem that this is what the LORD says: ‘I remember the devotion of your youth, your love as a bride, how you followed Me in the wilderness, in a land not sown. |
| 5 | Jeremiah 31:2 | This is what the LORD says: “The people who survived the sword found favor in the wilderness when Israel went to find rest.” |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — יִשְׂרָאֵל, Yis.ra.'Elgenerated
The name יִשְׂרָאֵל (Yisra'el) refers to the descendants of Jacob, who was renamed Israel after wrestling with God. The term signifies a people chosen by God, embodying both a national identity and a covenant relationship with the divine.
In this verse, the use of יִשְׂרָאֵל emphasizes the deep connection between God and His people, highlighting their initial favor and the tragic turn towards idolatry. It serves as a poignant reminder of what they were meant to be.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of יִשְׂרָאֵל as Israel, maintaining the identity of the people throughout.
Sentence Structuregenerated
The main verb of the verse is מָצָ֙אתִי֙, I found, which governs the description of Israel and their ancestors. The structure emphasizes God's discovery of Israel's beauty before detailing their subsequent actions.
The sentence is complex, with multiple phrases describing Israel's initial state and their later actions, indicating a shift from potential to disgrace.
Septuagint Backgroundgenerated
The Septuagint translates יִשְׂרָאֵל as Ισραηλ, maintaining the identity of the people. This consistency underscores the importance of Israel's identity in the narrative.
For שִׁקּוּצִ֖ים, the Greek term used is ἠγαπημένοι, which implies a strong negative connotation, indicating the depth of Israel's fall from grace.
In plain words — the whole versegenerated
Hosea 9:10 shows how God initially found Israel beautiful, like grapes in a barren land. However, their ancestors turned to worship Baal-peor, which led them to become detestable like the idols they loved.
Frequently Asked Questionsgenerated
This metaphor suggests that Israel was precious and fruitful in God's eyes, representing potential and beauty.
The ancestors are the patriarchs of Israel, who initially followed God but later strayed into idolatry.
Baal-peor is a Moabite deity associated with immoral worship practices, which Israel turned to, leading to their disgrace.
It indicates that Israel's actions in turning to idolatry were abhorrent and contrary to their covenant with God.
Reflection Questionsgenerated
- In what ways can I reflect on the beauty of my relationship with God and avoid turning away from it?
- How can I learn from the mistakes of Israel's ancestors in my own life?
- What are some 'Baal-peors' in my life that distract me from my faithfulness to God?
- How can I cultivate a heart that cherishes what God loves rather than what leads to disgrace?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss Israel's unfaithfulness and the consequences of turning away from God, as seen in their writings.
"As I found grapes in the desert, I saw Israel, as the first figs of the fig tree in the top thereof: but they went in to Beelphegor, and alienated themselves to that confusion, and became abominable,Early Church Fathers on Hosea 9 →
Similarly, the law of the Old Testament, which we said the image of the fig tree represented, threw away the first Jewish people who were useless, that is, sinful and wicked.Early Church Fathers on Hosea 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 9:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI found Israel like grapes in the wilderness,.... Not Jacob or Israel personally, with the few souls that went down with him into Egypt; for these died in Egypt, and never returned from thence, or
Read John Gill on Hosea 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baalpeor, and separated themselves unto that shame; and their
Read Robert Jamieson on Hosea 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI found Israel like grapes in the wilderness: the Lord speaks of himself in the person of a traveller, who unexpectedly in the wilderness findeth a vine loaded with grapes, which are most delightful and welcome to him; such love did God bear to Israel, i.e. a very strong and hearty love: the simile expresseth the greatness, not the cause, of the Divine love. I saw your fathers; not Abraham, or Isaac, and Jacob, but your fathers whom I brought out of Egypt. As the first-ripe in the fig tree at her first time; as the earliest ripe fruit, either of the fig tree as our version, or the first-ripe of any sweet and delicious fruit tree, as the word will bear, which are most valued and desired; so…
Read Matthew Poole on Hosea 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 9:10 I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: [but] they went to Baalpeor, and separated themselves unto [that] shame; and [their] abominations were according as they loved.Ver. 10. I found Israel like grapes in the wilderness] Where anything is good and sweet, because in a barren and solitary place. Hence they are said to have sucked honey out of the rock, Deuteronomy 32:13, that is, water as sweet as honey, because in such necessity. The vine and fig tree are of so great account, as that Jotham in his parable brings in the trees, offering the sovereign power to them, Judges 9:10; Judges 9:12. To these two…
Read John Trapp on Hosea 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Grapes in the wilderness.—Rich dainties to the desert traveller. So had Jehovah regarded His people at the commencement of their national history in the wilderness. Firstripe.—The early fig that ripens in June, while the rest come to maturity about August (Isaiah 28:4; Micah 7:1; Jeremiah 24:2). Baal-peor was the place where Moabitic idolatry was practised. This great disgrace had burned itself into their national traditions and literature (Numbers 25; Deuteronomy 4:3; Psalms 106:28-31). Shame.—Heb. bosheth was a euphemism for Baal. Observe that names ending in “-bosheth” (Ish-bosheth, &c.) are replaced by the older forms in “-baal” in 1 Chron. Render the last clause, they have become…
Read Charles John Ellicott on Hosea 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. I found Israel like grapes in the wilderness] While they were faithful, they were as acceptable to me as ripe grapes would be to a thirsty traveller in the desert. I saw your fathers] Abraham, Isaac, Jacob, Moses, Joshua, Caleb, Samuel, c. As the first ripe] Those grapes, whose bud having come first, and being exposed most to the sun, have been the first ripe upon the tree which tree was now in the vigour of youth, and bore fruit for the first time. A metaphor of the rising prosperity of the Jewish state. But they went to Baal-Peor] The same as the Roman Priapus, and worshipped with the most impure rites. And their abominations were according as they loved.] Or, "they became as…
Read AdamClarke on Hosea 9 →CambridgeThe Cambridge Bible for Schools and Colleges10–17. But not only in the days of Gibeah; from the very first, the nation trespassed against Jehovah. Awful shall be the judgment for the continued infidelity—so awful, that Hosea can hardly bear to contemplate it. He seems uncertain whether extermination or dispersion will be the penalty, but concludes with an announcement of the latter.
Read Cambridge on Hosea 9 →Albert Barnes1798–1870Barnes' Notes on the BibleI found Israel like grapes in the wilderness - God is not said to find anything, as though “He” had lost it, or knew not where it was, or came suddenly upon it, not expecting it.
Read Albert Barnes on Hosea 9 →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
I found Israel like grapes in the wilderness. I saw your fathers as the firstfruits of the fig tree in its first season. But they went to Baal-peor, and consecrated themselves to Shame; so they became as detestable as the thing they loved.
I found Israel like grapes in the wilderness. I saw your fathers as the first ripe in the fig tree at its first season; but they came to Baal Peor, and consecrated themselves to the shameful thing, and became abominable like that which they loved.
I found Israel like grapes in the wilderness. I saw your fathers as the firstfruits of the fig tree in its first season. But they went to Baal-peor, and consecrated themselves to Shame; so they became as detestable as the thing they loved.
When I found Israel, it was like finding grapes in the wilderness. I viewed your ancestors like an early fig on a fig tree in its first season. Then they came to Baal-Peor and they dedicated themselves to shame – they became as detestable as what they loved.
Tyndale line
I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baal-peor, and separated themselves unto that shame; and their abominations were according as they loved.
I found Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig-tree at its first season: but they came to Baal-peor, and consecrated themselves unto the shameful thing, and became abominable like that which they loved.
I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first season: but they came to Baal-peor, and consecrated themselves unto the shameful thing, and became abominable like that which they loved.
I found Israel like grapes in the wilderness; I saw your fathers as the first ripe in the fig-tree at her first time: but they went to Baal-peor, and separated themselves to that shame; and their abominations were according as they loved.
I found Israel like grapes in the wildernes: I saw your fathers as the first ripe in the figge tree at her first time: but they went to Baal-Peor, and separated themselues vnto that shame, and their abominations were according to their louers.
Strictly literal
I found Israel as grapes in the wilderness; as first-ripe fruit on the fig-tree, I saw your fathers at the beginning: they went to Baal-Peor, and separated themselves unto that shame, and became abominations like their lover.
As grapes in a wilderness I found Israel, As the first-fruit in a fig-tree, at its beginning, I have seen your fathers, They — they have gone in [to] Baal-Peor, And are separated to a shameful thing, And are become abominable like their love.
As grapes in a wilderness I found Israel, || As the first-fruit in a fig tree, at its beginning, I have seen your fathers, || They have gone in [to] Ba‘al-Peor, || And are separated to a shameful thing, || And have become abominable like their love.
Like grapes in the wilderness had I found Israel; as the first ripe fruit on the fig-tree in the first of the season had I seen your fathers; but they too went to Ba'al-pe'or: and devoted themselves unto that shameful idol, and became abominations as those they loved.
Yahweh says, “When I found Israel, it was like finding grapes in the wilderness. Like the very first fruit of the season on the fig tree, I found your fathers. But they went to Baal Peor, and they devoted themselves to that shameful idol. They became as detestable as the idol they loved.
From the Latin
I found Israel like grapes in the desert, I saw their fathers like the firstfruits of the fig tree in the top thereof: but they went in to Beelphegor, and alienated themselves to that confusion, and became abominable, as those things were, which they loved.
Simplified
When I found Israel, it was like finding grapes in the desert. When I saw your forefathers it was like seeing early fruit on the fig tree. But when they came to Baal Peor, they gave themselves over to that shameful idol, becoming as filthy as the filthy thing they loved.
I made discovery of Israel as of grapes in the waste land; I saw your fathers as the first-fruits of the fig-tree in her early fruit time; but they came to Baal-peor, and made themselves holy to the thing of shame, and became disgusting like that to which they gave their love.
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 9:10 presents the verse with specific imagery, stating that God found Israel like grapes in the wilderness and compares their ancestors to the firstfruits of a fig tree. The Septuagint closely aligns with the Masoretic Text, matching 15 of the 18 words, although it has its own word order and articles. The Dead Sea Scrolls (4Q82) contain fragments of the verse, with some words fully restored by an editor, but they primarily agree with the Masoretic Text in the overall structure and key terms. The Samaritan Pentateuch is not mentioned among the witnesses, indicating it may not provide additional insights on this particular verse.
כַּעֲנָבִ֣ים בַּמִּדְבָּ֗ר מָצָ֙אתִי֙ יִשְׂרָאֵ֔ל כְּבִכּוּרָ֤ה בִתְאֵנָה֙ בְּרֵ֣אשִׁיתָ֔הּ רָאִ֖יתִי אֲבֽוֹתֵיכֶ֑ם הֵ֜מָּה בָּ֣אוּ בַֽעַל־ פְּע֗וֹר וַיִּנָּֽזְרוּ֙ לַבֹּ֔שֶׁת וַיִּהְי֥וּ שִׁקּוּצִ֖ים כְּאָהֳבָֽם׃
15 of the 18 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.
[כענבים] [במדבר] [מצאתי] ישראל כבכורה בתאנה [בראשית׳ה] [ראיתי] [אבותי׳כם] [המה] [באו] [בעל] [פעור] [וינזרו] [לבשת] ויהיו [שקוצים] [כאהב׳ם]
2 words on the leather — 2 partly restored, 14 supplied entire by an editor.
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 9:10
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.
עֵנָב (enab) means 'grape' or 'grapes,' referring to the fruit. It is derived from a root that likely means to bear fruit. The entries consistently focus on the fruit itself, with no significant disagreement among lexicons.
עֵנָב n.m. grape(s)
base
H6025 עֵנָב grape(s)
6025 `enab ay-nawb'
from an unused root probably meaning to bear fruit; a
grape:--(ripe) grape, wine.
עֵנָב (e.nav) — grape.
grape(s)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
graps.
See VINE.
The fruit of the vine. The grapes of Palestine were very fine, of great size and high flavor, Nu 13:24. At present, and probably the same has always been true, the wine that is made requires but a small part of the annual yield of the vines. Dr. Robinson says, "No wine is made from the very extensive vineyards of Hebron, except a little by the Jews." While yet green, grapes are used for food in various ways; and are dried in the sun, or their juice preserved in bottles, to secure a pleasant vegetable tart all the year round, Nu 6:4. Ripe grapes may be had in Syria four or five months, Le 26:5; and when the season closes many are hung up in clusters, suitably protected, and remain without drying up all through the winter. Grapes…
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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.
בִּכּוּרָה (bikkuwrah) refers to an early or first-ripe fig, considered a delicacy. It is a feminine noun derived from בָּכוּר (bāḵûr), meaning 'firstfruit.' The term is mentioned in Jeremiah 24:2, where it is used in the plural form בַּכֻּרוֹת.
בִּכּוּרָה n.f. first ripe fig, early fig (regarded as delicacy); pl. בַּכֻּרוֹת Je 24:2.
base
H1063 בִּכּוּרָה, בַּכֻּרָה
1063 bikkuwrah bik-koo-raw'
feminine of 1061; the early fig:--firstripe (fruit).
see HEBREW for 01061
בַּכֻּרוֹת (bik.ku.rah) — early fig.
1) first-ripe fig, early fig
2) (TWOT) firstfruits
Also means: bak.ku.rah (בִּכּוּרָה "firstfruit" H1073)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
תְּאֵנָה (t'einah) refers to a fig or fig tree. The entries indicate it is a feminine noun, possibly of foreign origin, and cover both the tree and its fruit. There are no significant disagreements among the lexicons regarding its meaning.
תְּאֵנָה n.f. fig-tree, (then) fig
base
H8384 תְּאֵנָה fig-tree, (then) fig
8384 t'en teh-ane'
or (in the singular, feminine) t:enah {teh-ay- naw'}; perhaps
of foreign derivation; the fig (tree or fruit):--fig (tree).
תְּאֵנָה (te.e.nah) — fig.
fig, fig tree
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
רֵאשִׁית (re'shiyth) means 'beginning' or 'chief.' It is derived from a root meaning 'first' and covers concepts like the first in time, order, or rank, including firstfruits. The entries consistently emphasize its meanings related to primacy and importance.
רֵאשִׁית n.f. beginning, chief
beginning
first
first, chief
base
H7225 רֵאשִׁית beginning, chief . . beginning
. first
. first, chief
7225 re'shiyth ray-sheeth'
from the same as 7218; the first, in place, time, order or
rank (specifically, a firstfruit):--beginning, chief(-est),
first(-fruits, part, time), principal thing.
see HEBREW for 07218
רֵאשִׁית (re.shit) — first: beginning.
: beginning
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Also means: re.shit (רֵאשִׁית ": best" H7225H)
רֵאשִׁית (re.shit) — first: best.
: best
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3fs
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
בַּ֫עַל פְּעוֹר (Baal Peor) refers to a Moabitish deity associated with Peor, often linked to licentious worship practices. It is composed of the elements from Strong's H1168 and H6465, meaning 'lord' and 'gap' respectively. The term appears in the context of worship and is noted in various lexicons as a significant figure in ancient Near Eastern religion.
בַּ֫עַל פְּעוֹר n.pr.m. Baal of Peor; or Baal-P.
base
H1187 בַּ֫עַל פְּעוֹר Baal of Peor; or Baal-P.
1187 Ba`al P`owr bah'-al peh-ore'
from 1168 and 6465; Baal of Peor; Baal-Peor, a Moabitish
deity:--Baal-peor.
see HEBREW for 01168
see HEBREW for 06465
בַּ֫עַל פְּעוֹר (ba.al pe.or) — Baal of Peor.
Baal-peor = "lord of the gap"
the deity worshipped at Peor with probable licentious rites
Another name of ba.al (בַּעַל "Baal" H1168A)
N-proper — Noun properHNpt
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
בַּ֫עַל פְּעוֹר (Baal Peor) refers to a Moabitish deity associated with Peor, often linked to licentious worship practices. It is composed of the elements from Strong's H1168 and H6465, meaning 'lord' and 'gap' respectively. The term appears in the context of worship and is noted in various lexicons as a significant figure in ancient Near Eastern religion.
בַּ֫עַל פְּעוֹר n.pr.m. Baal of Peor; or Baal-P.
base
H1187 בַּ֫עַל פְּעוֹר Baal of Peor; or Baal-P.
1187 Ba`al P`owr bah'-al peh-ore'
from 1168 and 6465; Baal of Peor; Baal-Peor, a Moabitish
deity:--Baal-peor.
see HEBREW for 01168
see HEBREW for 06465
בַּ֫עַל פְּעוֹר (ba.al pe.or) — Baal of Peor.
Baal-peor = "lord of the gap"
the deity worshipped at Peor with probable licentious rites
Another name of ba.al (בַּעַל "Baal" H1168A)
HNpt — Noun properHNpt
pe'-or (ha-pe`or; Phogor):
(1) A mountain in the land of Moab, the last of the three heights to which Balaam was guided by Balak in order that he might curse Israel (Nu 23:28). It is placed by Eusebius, Onomasticon on the way between Livias and Heshbon, 7 Roman miles from the latter. Buhl would identify it with Jebel el-Mashaqqar, on which are the ruins of an old town, between Wady A`yun Musa and Wady Chesban.
Peor
Opening. (1.) A mountain peak (Num. 23:28) to which Balak led Balaam as a last effort to induce him to pronounce a curse upon Israel. When he looked on the tribes encamped in the acacia groves below him, he could not refrain from giving utterance to a remarkable benediction (24:1-9). Balak was more than ever enraged at Balaam, and bade him flee for his life. But before he went he gave expression to that wonderful prediction regarding the future of this mysterious people, whose “goodly tents” were spread out before him, and the coming of a “Star” out of Jacob and a “Sceptre” out of Israel (24:14-17).
(2.) A Moabite divinity, called also “Baal-peor” (Num. 25:3, 5, 18; comp. Deut. 3:29).
(cleft), a mountain peak in Moab belonging to the Abarim range, and near Pisgah, to which, after having ascended Pisgah, the prophet Balaam was conducted by Balak that he might look upon the whole host of Israel and curse them. (Numbers 23:14,28) In four passages -- (Numbers 25:18) twice; Numb 31:16; Josh 22:17 --Peor occurs as a contraction for Baal-peor. [BAAL.)
נָזַר (nazar) means to dedicate, consecrate, or separate, particularly in a religious context. It can refer to dedicating oneself or living as a Nazarite, a term used in the Old Testament, specifically in Numbers 6. The entries indicate that the word has roots in abstaining from impurities and devoting oneself to sacred purposes.
[נָזַר] vb. dedicate, consecrate, separate, in relig. and ceremonial sense
Niph. devote, dedicate oneself unto
Hiph. and ye shale keep the sons of Isr. sacredly separate from their uncleanness
base
[נָזַר] vb. denom. Hiph. be a Nazarite, live as a Nazarite;—only Nu 6 in law of Naz.
base
H5144a נָזַר , dedicate, consecrate, separate, in relig. and ceremonial sense H5144b נָזַר vb. denom. Hiph. be a Nazarite, live as a Nazarite
5144 nazar naw-zar'
a primitive root; to hold aloof, i.e. (intransitivey) abstain
(from food and drink, from impurity, and even from divine
worship (i.e. apostatize)); specifically, to set apart (to
sacred purposes), i.e. devote:--consecrate, separate(-ing,
self).
נָזַר (na.zar) — to dedicate.
1) to dedicate, consecrate, separate
1a) (Niphal) to dedicate oneself, devote oneself
1b) (Hiphil) to keep sacredly separate
נָזַר (na.zar) — be a Nazarite.
(Hiphil) to be a Nazarite, live as a Nazarite
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שִׁקּוּץ (shiqquwts) refers to a detested or abominable thing, particularly in the context of idolatry. It is derived from a root meaning 'disgusting' or 'filthy.' The term is used to describe both idols and things that are considered detestable, highlighting its strong negative connotation.
שִׁקּוּץ, שִׁקֻּץ n.m. detested thing
base
H8251 שִׁקּוּץ, שִׁקֻּץ detested thing
8251 shiqquwts shik-koots'
or shiqquts {shik-koots'}; from 8262; disgusting, i.e.
filthy; especially idolatrous or (concretely) an idol:--
abominable filth (idol, -ation), detestable (thing).
see HEBREW for 08262
שִׁקּוּץ (shiq.quts) — abomination.
detestable thing or idol, abominable thing, abomination, idol, detested thing
N-mp — Noun common · masculine plural absoluteHNcmpa
de-tes'-ta-b'-l, (shiqquts; sheqets, synonymous with to`ebhah, "abomination," "abominable thing"): The translation of shiqqutsim in Jer 16:18; Eze 5:11; 7:20; 11:18,21; 37:23; a term always applied to idol-worship or to objects connected with idolatry; often also translated "abomination," as in 1Ki 11:5,7 (bis); Jer 4:1; Eze 20:7,8,30. Sheqets, translated "abomination," is applied in the Scriptures to that which is ceremonially unclean (Le 7:21), creatures forbidden as food, as water animals without fins or scales in
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp