Hosea 9:12 — Word Study
WLCכִּ֤י אִם־ יְגַדְּלוּ֙ אֶת־ בְּנֵיהֶ֔ם וְשִׁכַּלְתִּ֖ים מֵֽאָדָ֑ם כִּֽי־ גַם־ א֥וֹי לָהֶ֖ם בְּשׂוּרִ֥י מֵהֶֽם׃
BSAEvenkîy ifʼim they raisegâdal▸ [bring up, nourish] their childrenbên I will bereave themshâkôl [deprive, make childless] of each oneʼâdâm [leave none, without a man] Yeskîy woe [be]ʼôwy [sorrow, calamity] when I turn awayçûwr [depart, remove myself]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | that | Particle |
| אִם־ | except | Particle |
| יְגַדְּלוּ֙ | they will bring up | Verb, Piel, imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| בְּנֵיהֶ֔ם | children their | Noun common masculine plural construct, suffix |
| וְשִׁכַּלְתִּ֖ים | and I will bereave them | Verb piel sequential perfect first person common singular, suffix |
| מֵֽאָדָ֑ם | from everyone | Preposition, noun common masculine singular absolute |
| כִּֽי־ | for | Particle |
| גַם־ | also | Adverb |
| א֥וֹי | woe! | Particle |
| לָהֶ֖ם | to them | Preposition, suffix |
| בְּשׂוּרִ֥י | when depart I | Preposition, verb qal infinitive construct common, suffix |
| מֵהֶֽם׃ | from them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even if they raise their children, I will bereave them of each one. Yes, woe be to them when I turn away from them! |
| KJV | Though they bring up their children, yet will I bereave them, that there shall not be a man left: yea, woe also to them when I depart from them! |
| ASV | Though they bring up their children, yet will I bereave them, so that not a man shall be left: yea, woe also to them when I depart from them! |
| YLT | For though they nourish their sons, I have made them childless — without man, Surely also, woe to them, when I turn aside from them. |
| WEB | Though they bring up their children, yet I will bereave them, so that not a man shall be left. Indeed, woe also to them when I depart from them! |
| BBE | Even though their children have come to growth I will take them away, so that not a man will be there; for their evil-doing will be complete and they will be put to shame because of it. |
The translations agree on the rendering of שִׁכַּלְתִּ֖ים as 'bereave.'
The verse contains a main clause followed by two subordinate clauses that express consequences and lamentation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּדַל
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 9:12
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 Consequences of Israel's Actionsgenerated
Hosea 9:12 is part of a larger passage where God warns Israel about the dire consequences of their unfaithfulness. The imagery of raising children contrasts sharply with the reality of loss that awaits them, emphasizing the gravity of their situation. This verse serves as a poignant reminder of the relationship between obedience and blessing, and the consequences of turning away from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 9:13–16 | I have seen Ephraim, like Tyre, planted in a meadow. But Ephraim will bring out his children for slaughter. |
| 2 | Deuteronomy 28:32–41 | Your sons and daughters will be given to another nation, while your eyes grow weary looking for them day after day, with no power in your hand. |
| 3 | Deuteronomy 32:25 | Outside, the sword will take their children, and inside, terror will strike the young man and the young woman, the infant and the gray-haired man. |
| 4 | Job 27:14 | Though his sons are many, they are destined for the sword; and his offspring will never have enough food. |
| 5 | Jeremiah 15:7 | I will scatter them with a winnowing fork at the gates of the land. I will bereave and destroy My people who have not turned from their ways. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — שִׁכַּלְתִּ֖ים, shi.kal.timgenerated
The verb שָׁכַל (shakal) means 'to be bereaved' or 'to miscarry.' In this context, it indicates a loss that is imposed rather than a natural occurrence. The parsing as a piel sequential perfect first person common singular shows that God Himself will act to bring about this bereavement, emphasizing His sovereignty over the situation.
This word carries a weight of sorrow, indicating not just the absence of children but the emotional and social implications of such a loss. It reflects God's judgment on Israel's actions and serves as a warning of the consequences of their choices.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB), which uses bereave to convey the sense of loss in this verse.
Sentence Structuregenerated
The verse consists of a main clause with a conditional structure introduced by כִּי (ki), followed by a statement of consequence. The main verb יְגַדְּלוּ (ye.gade.lu) governs the action of raising children, while the second verb שִׁכַּלְתִּ֖ים (shi.kal.tim) expresses God's action of bereaving them.
The structure highlights the contrast between the hope of raising children and the impending judgment, with the emotional weight resting on the verbs that describe actions taken by both the people and God.
Septuagint Backgroundgenerated
The Septuagint translates שִׁכַּלְתִּ֖ים as ἀποστερήσω (apostērēsō), meaning 'to deprive' or 'to take away.' This choice emphasizes the active role of God in removing the children, which aligns with the themes of judgment and loss present in the Hebrew text.
The use of this Greek word reflects a similar understanding of bereavement, focusing on the act of deprivation rather than a passive occurrence.
In plain words — the whole versegenerated
Hosea 9:12 warns that even if the people raise their children, God will take them away, bringing sorrow upon them. This verse highlights the consequences of turning away from God and the resulting loss that follows.
Frequently Asked Questionsgenerated
It signifies that God will cause them to lose their children as a consequence of their actions, emphasizing the seriousness of their disobedience.
The expression of woe indicates deep sorrow and lamentation over the impending judgment and loss that will befall the people.
This verse encapsulates the themes of judgment and the consequences of unfaithfulness that permeate the book of Hosea, illustrating God's response to Israel's disobedience.
It serves as a reminder of the importance of faithfulness to God and the potential consequences of turning away from Him.
Reflection Questionsgenerated
- In what areas of my life do I need to remain faithful to God to avoid the consequences of turning away?
- How can I support others who may be struggling with their faith and facing difficult consequences?
- What does this verse teach me about God's judgment and mercy?
- How can I apply the lessons from Hosea to my own life and relationships?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's judgment and the nature of human suffering, illustrating its theological implications.
God is not ashamed to take flesh from such members, for he framed these very members. Who tells us this? The Lord said to Jeremiah, “Before I formed you in the womb I knew you.Early Church Fathers on Hosea 9 →
"Ephraim has flown away like a bird: their glory from birth and from the womb and from conception. Even if they bring up their children, I will make them childless in men. But woe to them when I depart from them.Early Church Fathers on Hosea 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 9:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThough they bring up their children,.... Though this be the case of some, as to be conceived, carried in the womb to the full time, and be born, and brought up to a more adult age, and appear very
Read John Gill on Hosea 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough they bring up their children, yet will I bereave them, that there shall not be a man left: yea, woe also to them when I depart from them!
Read Robert Jamieson on Hosea 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr suppose neither of these, but that their children live, grow up and come to some maturity, yet God, provoked by their sins, will deprive them of their children by famine; or by civil wars, which were long and bloody on each other; or by pestilence; or by captivity, and dispersing them among enemies, to whom they shall be slaves, and, as slaves, beget children not to themselves, but to their masters. There shall not be a man left; there shall be a total extirpation of them and their memory; or else, I will cut them off from among men, as the phrase will bear. Woe also to them when I depart from them! to complete their misery, I will leave them, I will depart from them. It is sad to lose…
Read Matthew Poole on Hosea 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 9:12 Though they bring up their children, yet will I bereave them, [that there shall] not [be] a man [left]: yea, woe also to them when I depart from them!Ver. 12. Though they bring up children, yet will I bereave them] "If his children be multiplied, it is for the sword; and his offspring shall not be satisfied with bread," Job 27:14. This was fulfilled in Ahab’ s seventy sons, beheaded together, 2 Kings 10:6-7, in whom be had vainly promised himself the establishment of his house, which God had threatened to root out: in Jehu and his posterity after the fourth generation: those Romans that went out against the enemy at the Porta scelerata wicked gate, (as it was thereupon called)…
Read John Trapp on Hosea 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Though they bring up their children] And were they even to have children, I would bereave them of them; for, when I depart from them, they shall have all manner of wretchedness and wo.
Read AdamClarke on Hosea 9 →CambridgeThe Cambridge Bible for Schools and Colleges12. But what shall be the fate of the children already born? A lurid light is next thrown upon this. Though] Rather, Yea, though. bereave them] Or, ‘make them childless’; comp. 1 Samuel 15:33. when I depart from them] Better, (reading with a Shin instead of a Sin), when I look away from them. The sense of the passage is, even to turn away my face would sink them in an abyss of ruin. The ordinary reading does not allow us easily to account for the ‘also’, or rather, ‘even’, which precedes.
Read Cambridge on Hosea 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThough they bring up children - God had threatened to deprive them of children, in every stage before or at their birth.
Read Albert Barnes on Hosea 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. The children already born will not escape. Though — More accurately, Yea, though. Bereave — Or, make childless (1 Samuel 15:33). Not be a man left [“not a man shall be left”] — Children will not reach the age of manhood.
Read Daniel Denison Whedon 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
Even if they raise their children, I will bereave them of each one. Yes, woe be to them when I turn away from them!
Though they bring up their children, yet I will bereave them, so that not a man shall be left. Indeed, woe also to them when I depart from them!
Even if they raise their children, I will bereave them of each one. Yes, woe be to them when I turn away from them!
Even if they raise their children, I will take away every last one of them. Woe to them! For I will turn away from them.
Tyndale line
Though they bring up their children, yet will I bereave them, that there shall not be a man left: yea, woe also to them when I depart from them!
Though they bring up their children, yet will I bereave them, so that not a man shall be left: yea, woe also to them when I depart from them!
Though they bring up their children, yet will I bereave them, that there be not a man left: yea, woe also to them when I depart from them!
Though they bring up their children, yet will I bereave them, that there shall not be a man left : yes, woe also to them when I depart from them!
Though they bring vp their children, yet I will depriue them from being men: yea, woe to them, when I depart from them.
Strictly literal
For even should they bring up their children, yet will I bereave them, [that] not a man [remain]: for woe also to them when I shall have departed from them!
For though they nourish their sons, I have made them childless — without man, Surely also, woe to them, when I turn aside from them.
For though they nourish their sons, I have made them childless—without man, || Surely also, woe to them when I turn aside from them.
But though they were to bring up their children, yet would I bereave them, that there should be no man: yea, woe also to themselves, when I depart from them!
Though they have brought up children, I will take them away so that none of them is left. Woe to them when I turn away from them!
From the Latin
And though they should bring up their children, I will make them without children among men: yea, and woe to them, when I shall depart from them.
Simplified
Even if they bring up children, I will make sure they do not survive. What a disaster for you when I turn away from you!
Even though their children have come to growth I will take them away, so that not a man will be there; for their evil-doing will be complete and they will be put to shame because of it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show significant agreement in the core message of this verse, though the Septuagint's wording differs in structure. The Dead Sea Scrolls provide a partial match, with some words restored by an editor, indicating a similar understanding of the text despite the damage.
כִּ֤י אִם־ יְגַדְּלוּ֙ אֶת־ בְּנֵיהֶ֔ם וְשִׁכַּלְתִּ֖ים מֵֽאָדָ֑ם כִּֽי־ גַם־ א֥וֹי לָהֶ֖ם בְּשׂוּרִ֥י מֵהֶֽם׃
9 of the 13 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.
[כי] [אם] [יגדלו] [את] [בני׳הם] [ושכלתי׳ם] [מאדם] כי גם [אוי] [ל׳הם] [בשור׳י] [מ׳הם]
2 words on the leather — 11 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 9:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
The Hebrew word שָׁכֹל (shakol) primarily means 'to be bereaved' or 'to miscarry,' indicating loss or childlessness. It can refer to causing barrenness or abortion and includes related forms like שָׁכוּל (shakul), meaning 'childless.' The entries reflect a range of meanings associated with loss of children, but there is no significant disagreement among the lexicons.
[שָׁכֹל, שָׁכַל] vb. be bereaved
Qal be bereaved
Pi.
make childless
cause barrenness, or abortion
shew barrenness, or abortion
Hiph. miscarrying womb
base
[שָׁכוּל] adj. childless (through bereavement);—fs. Is 49:21
ref
מְשַׁכֶּ֫לֶת n.f.abstr. barrenness, 2 K 2:21
ref
H7921a שָׁכֹל, שָׁכַל be bereaved .be bereaved
. . make childless
. . cause barrenness, or abortion
. shew barrenness, or abortion
. miscarrying womb
H7921b שָׁכוּל childless H7921c מְשַׁכֶּ֫לֶת n. f. abstr. childless (through bereavement)
7921 shakol shaw-kole'
a primitive root; properly, to miscarry, i.e. suffer
abortion; by analogy, to bereave (literally or
figuratively):--bereave (of children), barren, cast calf
(fruit, young), be (make) childless, deprive, destroy, X
expect, lose children, miscarry, rob of children, spoil.
שָׁכֹל (sha.khol) — be bereaved.
1) to be bereaved, make childless, miscarry
1a) (Qal) to be bereaved
1b) (Piel)
1b1) to make childless
1b2) to cause barrenness, show barrenness or abortion
1b3) to miscarry
1c) (Hiphil) miscarrying (participle)
שָׁכוּל (sha.khul) — childless.
adj
childless (through bereavement)
Also means: shak.kul (שַׁכּוּל "childless" H7909)
מְשַׁכֶּ֫לֶת (me.sha.ke.let) — barenness.
barrenness
Conj | V-Piel-1cs | Suff — Verb piel sequential perfect first person common singular · suffixHc/Vpq1cs/Sp3mp
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אוֹי (oy) is an interjection expressing grief or despair, often translated as 'woe!' or 'alas!'. It likely originates from a root meaning to cry out, emphasizing its use as a passionate lamentation. The entries consistently highlight its emotional intensity without significant disagreement.
אוֹי interj. (onomatop.) woe! an impassioned expression of grief and despair
base
H188 אוֹי (onomatop.) woe! an empassioned expression of grief and despair
188 'owy o'-ee
probably from 183 (in the sense of crying out after);
lamentation; also interjectionally Oh!:--alas, woe.
see HEBREW for 0183
אוֹי (oy) — woe!.
1) woe! alas! oh!
1a) passionate cry of grief or despair
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp1bs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp