Hosea 1:3 — Word Study
WLCוַיֵּ֙לֶךְ֙ וַיִּקַּ֔ח אֶת־ גֹּ֖מֶר בַּת־ דִּבְלָ֑יִם וַתַּ֥הַר וַתֵּֽלֶד־ ל֖וֹ בֵּֽן׃
BSAand marriedlâqach▸ [took as his wife] GomerGômer [complete, the name of a woman] daughterbath [a female child, a woman] of DiblaimDiblayim△ [a man whose name means 'two cakes'] and she conceivedhârâh▸ [to become pregnant, to bear] and boreyâlad▸ [to give birth, to beget] a sonbên [a male child, a descendant]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֙לֶךְ֙ | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| וַיִּקַּ֔ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| גֹּ֖מֶר | Gomer | Noun proper feminine |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| דִּבְלָ֑יִם | Diblaim | Noun proper masculine |
| וַתַּ֥הַר | and she conceived | Verb, Qal, sequential imperfect third person feminine singular |
| וַתֵּֽלֶד־ | and she bore | Verb, Qal, sequential imperfect third person feminine singular |
| ל֖וֹ | to him | Preposition, suffix |
| בֵּֽן׃ | a son | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Hosea went and married Gomer daughter of Diblaim, and she conceived and bore him a son. |
| KJV | So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son. |
| ASV | So he went and took Gomer the daughter of Diblaim; and she conceived, and bare him a son. |
| YLT | And he goeth and taketh Gomer daughter of Diblaim, and she conceiveth and beareth to him a son; |
| WEB | So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son. |
| BBE | So he took as his wife Gomer, the daughter of Diblaim, and she gave birth to a son. |
The translations agree on the essential meaning of the verse, presenting Hosea's actions clearly.
The sentence is structured around a main action with subsequent clauses detailing the marriage and the birth of a son.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהלך
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 1:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Hosea's Marriage to Gomergenerated
Hosea 1:3 describes how Hosea obeyed the Lord's command by marrying Gomer, the daughter of Diblaim. This act symbolizes Israel's unfaithfulness to God, as Gomer represents the people of Israel who have strayed from their covenant with Him. The context of this verse highlights the dramatic and often painful relationship between God and His people, as illustrated through Hosea's life and family.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 8:1–3 | Then the LORD said to me, “Take a large scroll and write on it with an ordinary stylus: Maher-shalal-hash-baz. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — וַיֵּ֙לֶךְ֙, vai.Ye.lekhgenerated
The verb הָלַךְ (halak) means 'to go' or 'to walk,' and it encompasses a variety of meanings, including both literal and figurative journeys. In this verse, it indicates Hosea's obedience to God's command as he physically goes to marry Gomer.
The parsing as a sequential imperfect verb suggests ongoing action, emphasizing that Hosea's journey is part of a larger narrative of obedience and prophetic mission.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the phrase 'Hosea went and married Gomer,' maintaining the core meaning of the original Hebrew.
Sentence Structuregenerated
The verse is structured around a series of verbs, with the main actions being 'went' and 'took.' The verbs וַיֵּ֙לֶךְ֙ and וַיִּקַּ֔ח are followed by the object אֶת־גֹּ֖מֶר, indicating that the focus is on Hosea's actions in relation to Gomer.
The sequential imperfect tense of the verbs indicates that these actions are part of an unfolding narrative, illustrating Hosea's obedience and the establishment of his family.
Septuagint Backgroundgenerated
The Septuagint translates וַיֵּ֙לֶךְ֙ as ἐπορεύθη, which means 'he went.' This choice reflects a straightforward rendering of the Hebrew, maintaining the sense of movement and action.
The Greek word ἔλαβεν for וַיִּקַּ֔ח also conveys the act of taking, aligning closely with the Hebrew meaning while adapting to Greek syntax.
In plain words — the whole versegenerated
Hosea 1:3 tells us that Hosea went and married Gomer, the daughter of Diblaim, and she became pregnant and bore him a son. This marriage is significant as it represents the relationship between God and Israel, highlighting themes of faithfulness and unfaithfulness.
Frequently Asked Questionsgenerated
God commanded Hosea to marry Gomer to illustrate Israel's unfaithfulness to Him, as Gomer symbolizes the waywardness of the people.
The name Gomer means 'complete' and signifies both a woman and a representation of Israel's unfaithfulness.
Hosea's family serves as a living parable of God's relationship with Israel, demonstrating the pain of infidelity and the hope of redemption.
This verse sets the stage for understanding the prophetic messages of Hosea, highlighting the themes of love, betrayal, and the call to repentance.
Reflection Questionsgenerated
- What does Hosea's obedience to God's command teach us about following divine instructions in our own lives?
- In what ways can we see parallels between Hosea's relationship with Gomer and our relationship with God?
- How does understanding the cultural context of marriage in ancient Israel enhance our reading of this passage?
- What lessons can we draw from Gomer's story about faithfulness and commitment?
The early church on this verse — how the Fathers read it
Jerome comments on Hosea's marriage, illustrating the prophetic significance of his actions and family in relation to Israel's unfaithfulness.
"And he went and took Gomer the daughter of Debelaim: and she conceived and bare him a son. And the Lord said unto him, Call his name Jezreel;Early Church Fathers on Hosea 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 1:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo he went and took Gomer the daughter of Diblaim,.... In the course of prophesying he made mention of this person, who was a notorious common strumpet; and suggested hereby that they were just like
Read John Gill on Hosea 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.
Read Robert Jamieson on Hosea 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSo he went and took Gomer; as commanded, so he did, whether you take it parabolically or literally. If you take it literally, this Gomer will be some known harlot, and perhaps she was famous for her beauty, and skill in the courtesan’ s art, as her name may import. If you take it as a parable, we must take this name for a made name, assumed for its signification; both in the best sense Israel was perfect with the perfection which God did put upon her, , he made her Gomer; and in the worst sense she made herself Gomer, one who was drawing to her end, who had undone and consumed herself; thus the word, ; and so, in one word, God’ s bounty and mercy, and Israel’ s ingratitude and sin, is set…
Read Matthew Poole on Hosea 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 1:3 So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.Ver. 3. So he went] He said not, "This is a hard saying, who can hear it?" John 6:60. Dura mihi praecipit, et paene terret. He doth not reason but run, dispute but despatch. God must be obeyed, though we see no sense for it. And took Gomer] which signifieth both consummation and consumption, to show that she was consummata meretrix, a complete whore, had all the tricks of a whore; and brings her paramours to final consumption, utter extermination. The daughter of Diblaim] Not quasi de Belaim, a place so called, as Hugo dreameth: though there was a wilderness of this name, whereto some think the…
Read John Trapp on Hosea 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Gomer the daughter of Diblaim.—Gomer means complete, or perfect, but whether in external beauty or in wickedness of character is not easy to determine.
Read Charles John Ellicott on Hosea 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. He went and took Gomer] All this appears to be a real transaction, though having a typical meaning. If he took an Israelite, he must necessarily have taken an idolatress; one who had worshipped the calves of Jeroboam at Dan or at Bethel.
Read AdamClarke on Hosea 1 →CambridgeThe Cambridge Bible for Schools and Colleges3. Gomer, the daughter of Diblaim] Various attempts have been made to extract a meaning from these names, which by its appropriateness to the circumstances of the Israelites might favour the view that the events related are fictitious and not real. Gomer may plausibly be interpreted ‘perfection’ (i.e. consummate in wickedness), and Diblaim ‘cakes of figs’ (i.e. the sweetness of sin). Rahmer has pointed out this view in the Talmud (see Frankel’s Monatsschrift, xiv. 216 foll.), so that St Jerome’s similar explanation must have come from his Jewish teacher. But the fact that the children of Hosea (like those of Isaiah) have names which are obviously symbolic does not justify us in forcing an…
Read Cambridge on Hosea 1 →Albert Barnes1798–1870Barnes' Notes on the BibleSo he went - He did not demur, nor excuse himself, as did even Moses Exodus 4:18, or Jeremiah Jeremiah 1:6, or Peter Acts 10:4, and were rebuked for it, although mercifully by the All-Merciful.
Read Albert Barnes on Hosea 1 →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
So Hosea went and married Gomer daughter of Diblaim, and she conceived and bore him a son.
So he went and took Gomer the daughter of Diblaim; and she conceived, and bore him a son.
So Hosea went and married Gomer daughter of Diblaim, and she conceived and bore him a son.
So Hosea married Gomer, the daughter of Diblaim. Then she conceived and gave birth to a son for him.
Tyndale line
So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.
So he went and took Gomer the daughter of Diblaim; and she conceived, and bare him a son.
So he went and took Gomer the daughter of Diblaim; and she conceived, and bare him a son.
So he went and took Gomer the daughter of Diblaim; who conceived, and bore him a son.
So he went, and tooke Gomer, ye daughter of Diblaim, which conceiued and bare him a sonne.
Strictly literal
And he went and took Gomer the daughter of Diblaim; and she conceived and bore him a son.
And he goeth and taketh Gomer daughter of Diblaim, and she conceiveth and beareth to him a son;
And he goes and takes Gomer daughter of Diblaim, and she conceives and bears a son to him;
So he went and took Gomer the daughter of Diblayim, and she conceived and bore him a son.
So Hosea went and married Gomer daughter of Diblaim, and she conceived and bore him a son.
From the Latin
So he went, and took Gomer the daughter of Debelaim: and she conceived and bore him a son.
Simplified
So Hosea went and married Gomer, the daughter of Diblaim. She became pregnant and bore Hosea a son.
So he took as his wife Gomer, the daughter of Diblaim, and she gave birth to a son.
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 largely agree in their account of Hosea's marriage to Gomer. The Septuagint matches 8 of the 10 words from the Hebrew text, indicating a close relationship between the two versions, although the word order differs.
וַיֵּ֙לֶךְ֙ וַיִּקַּ֔ח אֶת־ גֹּ֖מֶר בַּת־ דִּבְלָ֑יִם וַתַּ֥הַר וַתֵּֽלֶד־ ל֖וֹ בֵּֽן׃
8 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hosea 1:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
גֹּ֫מֶר (Gomer) refers to both a man and a woman in the Old Testament. The male Gomer is the eldest son of Japheth and a progenitor of various peoples, while the female Gomer is the unfaithful wife of the prophet Hosea, symbolizing Israel's waywardness. The name itself means 'completion.'
גֹּ֫מֶר n.pr.
m. son of Japhet
f. wife of Hosea
base
H1586 גֹּ֫מֶר . son of Japhet
. wife of Hosea
1586 Gomer go'-mer
from 1584; completion; Gomer, the name of a son of Japheth
and of his descendants; also of a Hebrewess:--Gomer.
see HEBREW for 01584
גֹּ֫מֶר (go.mer) — Gomer.
A man living at the time of the Patriarchs, first mentioned at Gen.10.2;
son of: Japheth (H3315);
brother of: Magog (H4031), Madai (H4074), Javan (H3120), Tubal (H8422), Meshech (H4902) and Tiras (H8494);
father of: Ashkenaz (H0813), Riphath (H7384A) and Togarmah (H8425)
§ Gomer = "complete"
1) the eldest son of Japheth and grandson of Noah; the progenitor of the early Cimmerians and other branches of the Celtic family
2) the unfaithful wife of the prophet Hosea; Hosea's relationship with her was symbolic of God's relationship with wayward Israel
גֹּ֫מֶר (go.mer) — Gomer.
A woman living at the time of Divided Monarchy, only mentioned at Hos.1.3;
daughter of: Diblaim (H1691); married to Hosea (H1954J);
mother of: Jezreel (H3157K), Lo-ruhamah (H3819), Lo-ammi lo am.mi (לֹא עַמִּי "Not My People" H3818))
§ Gomer = "complete"
N-proper — Noun proper feminineHNpf
Gomer
Complete; vanishing. (1.) The daughter of Diblaim, who (probably in vision only) became the wife of Hosea (1:3).
(2.) The eldest son of Japheth, and father of Ashkenaz, Riphath, and Togarmah (Gen. 10:2, 3), whose descendants formed the principal branch of the population of South-eastern Europe. He is generally regarded as the ancestor of the Celtae and the Cimmerii, who in early times settled to the north of the Black Sea, and gave their name to the Crimea, the ancient Chersonesus Taurica. Traces of their presence are found in the names Cimmerian Bosphorus, Cimmerian Isthmus, etc. In the seventh century B.C. they were driven out of their original seat by the Scythians, and overran western Asia Minor, whence they were afterwards expelled. They subsequently reappear in the times of the Romans as the Cimbri of the north and west of…
(perfect). The eldest son of Japheth, (Genesis 10:2,3) the progenitor of the early Cimmerians, of the later Cimbri and the other branches of the Celtic family, and of the modern Gael and Cymri. The wife of Hosea. (Hosea 1:3)
1. Ge 10:2,3; 1Ch 1:5; Eze 38:6, a son of Japheth, and father of Ashkenaz, Riphath, and Togarmah. He is believed to have settled the northern shores of the Black Sea, and given name to the ancient Cimmerians and to the Crimea. About 700 B. C. a part of his posterity diffused themselves in Asia Minor. Traces of his name and parentage are also found in the Cymbri, Umbri, and Cambri of historians, in Kumero and Kumeraeg, the names of the Welsh people and language, and among various nations of Europe.
2. A harlot whom the prophet Hosea appears to have married in prophetic vision, as directed by God, that the Jews might be led to reflect on the guilt of their spiritual uncleanness or idolatry,
to finish; complete
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דִּבְלַ֫יִם (Diblayim) refers to a dual term meaning 'two cakes.' It is identified as a symbolic name and is associated with a man mentioned in the Old Testament, specifically as the father of Gomer, the wife of Hosea, in Hosea 1:3. The word is derived from the masculine form of another Hebrew word.
[דִּבְלַ֫יִם] n.pr.m. father of Gomer wife of Hosea Ho 1:3.
ref
H1691 דִּבְלַ֫יִם
1691 Diblayim dib-lah'-yim
dual from the masculine of 1690; two cakes; Diblajim, a
symbolic name:--Diblaim.
see HEBREW for 01690
דִּבְלַ֫יִם (div.la.yim) — Diblaim.
A man living at the time of Divided Monarchy, only mentioned at Hos.1.3;
father of: Gomer (H1586H)
§ Diblaim = "two cakes"
the father of Hosea's wife Gomer
N-proper — Noun proper masculineHNpm
dib'-la-im, dib-la'-im (dibhlayim, "two cakes"): A native of Northern Israel and father of Gomer, the wife of Hosea (Ho 1:3).
Diblaim
Doubled cakes, the mother of Gomer, who was Hosea’s wife (Hos. 1:3).
(double cake), mother of Hosea’s wife Gomer. (Hosea 1:3) (B.C. before 725.)
cluster of figs
The Hebrew word הָרָה (*harah*) primarily means to conceive or become pregnant, as noted in various lexicons. It can refer to both literal and figurative conception, and includes nuances such as bearing a child or devising something. The entries also indicate different grammatical forms, including Qal, Pual, and Poel, which reflect various aspects of the root meaning.
הָרָה vb. conceive, become pregnant
Qal
lit. conceive, become pregnant
metaph.
Pu. a man hath been conceived
Po. conceive, contrive, devise
base
H2029 הָרָה conceive, become pregnant
2029 harah haw-raw'
a primitive root; to be (or become) pregnant, conceive
(literally or figuratively):--been, be with child, conceive,
progenitor.
הָרָה (ha.rah) — to conceive.
1) to conceive, become pregnant, bear, be with child, be conceived, progenitor
1a)(Qal) to conceive, become pregnant
1b) (Pual) to be conceived
1c) (Poel) to conceive, contrive, devise
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
bor: According to the Book of the Covenant (Ex 20:20-23:33) a slave whom his master had purchased was to be released after six years. Should he choose to remain in his master's service a religious ceremony was necessary to ratify his decision. "Then his master shall bring him unto God" (better than "unto the judges" of the King James Version), "and shall bring him to the door, or unto the doorpost; and his master shall bore his ear through with an awl" (Ex 21:6). It is highly improbable that "unto God" means "to a sanctuary"; for there was no special reason for performing this ceremony near the door of a sanctuary. On the other hand the entrance to a private house was a sacred spot. According to primitive thinking near the door dwelt the household gods whose function it was to…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
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-ms — Noun common · masculine singular absoluteHNcmsa
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN