Hosea 10:13 — Word Study
WLCחֲרַשְׁתֶּם־ רֶ֛שַׁע עַוְלָ֥תָה קְצַרְתֶּ֖ם אֲכַלְתֶּ֣ם פְּרִי־ כָ֑חַשׁ כִּֽי־ בָטַ֥חְתָּ בְדַרְכְּךָ֖ בְּרֹ֥ב גִּבּוֹרֶֽיךָ׃
BSAYou have plowedchârash■ [cultivated, planted] wickednessreshaʻ [immorality, sin] and reapedqâtsar■ [harvested, gathered] injusticeʻevel [moral evil, unrighteousness] you have eatenʼâkal■ [consumed, devoured] the fruitpᵉrîy [result, consequence] of lieskachash [deception, falsehood] Becausekîy you have trustedbâṭach■ [relied, had confidence] in your own wayderek [path, manner of life] and in the multituderôb [abundance, greatness] of your mighty mengibbôwr [strong warriors, champions]
| Greek | English | Parsing |
|---|---|---|
| חֲרַשְׁתֶּם־ | you have plowed | Verb, Qal, perfect second person masculine plural |
| רֶ֛שַׁע | wickedness | Noun common, masculine singular absolute |
| עַוְלָ֥תָה | injustice | Noun common, feminine singular absolute |
| קְצַרְתֶּ֖ם | you have reaped | Verb, Qal, perfect second person masculine plural |
| אֲכַלְתֶּ֣ם | you have eaten | Verb, Qal, perfect second person masculine plural |
| פְּרִי־ | [the] fruit of | Noun common, masculine singular construct |
| כָ֑חַשׁ | lying | Noun common, masculine singular absolute |
| כִּֽי־ | for | Particle |
| בָטַ֥חְתָּ | you have trusted | Verb, Qal, perfect second person masculine singular |
| בְדַרְכְּךָ֖ | in own way your | Preposition, noun common both singular construct, suffix |
| בְּרֹ֥ב | in [the] multitude of | Preposition, noun common masculine singular construct |
| גִּבּוֹרֶֽיךָ׃ | warriors your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have plowed wickedness and reaped injustice; you have eaten the fruit of lies. Because you have trusted in your own way and in the multitude of your mighty men, |
| KJV | Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. |
| ASV | Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies; for thou didst trust in thy way, in the multitude of thy mighty men. |
| YLT | Ye have ploughed wickedness, Perversity ye have reaped, Ye have eaten the fruit of lying, For thou hast trusted in thy way, In the abundance of thy might. |
| WEB | You have plowed wickedness. You have reaped iniquity. You have eaten the fruit of lies, for you trusted in your way, in the multitude of your mighty men. |
| BBE | You have been ploughing sin, you have got in a store of evil, the fruit of deceit has been your food: for you put faith in your way, in the number of your men of war. |
Where they part company is רֶ֛שַׁע — see How Translations Differ.
The verse consists of a main clause followed by subordinate clauses that explain the consequences of Israel's actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָרַשׁ
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 10:13
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 10:13 emphasizes the moral decay of Israel, illustrating how their actions of wickedness and lies lead to injustice. The surrounding verses call for righteousness and highlight the impending consequences of their choices, reinforcing the idea that one's actions bear fruit, whether good or bad. This passage serves as a warning against self-reliance and the importance of returning to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 8:7 | For they sow the wind, and they shall reap the whirlwind. There is no standing grain; what sprouts fails to yield flour. Even if it should produce, the foreigners would swallow it up. |
| 2 | Job 4:8 | As I have observed, those who plow iniquity and those who sow trouble reap the same. |
| 3 | Proverbs 22:8 | He who sows injustice will reap disaster, and the rod of his fury will be destroyed. |
| 4 | Galatians 6:7–8 | Do not be deceived: God is not to be mocked. Whatever a man sows, he will reap in return. |
| 5 | Proverbs 1:31 | So they will eat the fruit of their own way, and be filled with their own devices. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חָרַשׁ, cha.rash.tem-generated
The verb חָרַשׁ (*charash*) means 'to plow' or 'to cultivate,' and it carries connotations of engraving or cutting. In this context, it indicates the deliberate actions of Israel in cultivating wickedness, suggesting a proactive choice rather than a passive state.
The use of this verb in the perfect tense indicates a completed action, emphasizing that Israel has already engaged in this wrongdoing. The broader implications suggest that their actions are intentional and result in negative consequences, as they have sown wickedness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses plowed for חָרַשׁ and reaped for קְצַרְתֶּם, aligning with the KJV and ASV.
Sentence Structuregenerated
The finite verbs חֲרַשְׁתֶּם and קְצַרְתֶּם govern the main clauses, with the actions of plowing and reaping forming the core of the verse. The structure emphasizes the cause-and-effect relationship between their actions and the resulting consequences.
The clauses are interconnected, illustrating how the cultivation of wickedness leads directly to the harvest of injustice, creating a clear link between their choices and the outcomes they face.
Septuagint Backgroundgenerated
The Septuagint translates חָרַשׁ as παρεσιωπήσατε, indicating a more passive interpretation of their actions, suggesting silence or inaction regarding their wickedness.
This choice reflects an interpretation that may emphasize the people's failure to respond to God's call for righteousness, contrasting with the active cultivation implied in the Hebrew.
In plain words — the whole versegenerated
Hosea 10:13 reveals that Israel has actively chosen to engage in wickedness and lies, leading to injustice. They have relied on their own strength instead of trusting in God, which will result in dire consequences for their actions.
Frequently Asked Questionsgenerated
To plow wickedness means to actively engage in sinful actions, preparing the ground for negative consequences.
Trusting in one's own way often leads to moral failings and injustice, as it relies on human strength rather than divine guidance.
The fruit of lies represents the consequences of deceitful actions, showing that dishonesty leads to negative outcomes.
This verse serves as a reminder to examine our actions and trust in God rather than our own understanding, as choices have consequences.
Reflection Questionsgenerated
- In what areas of my life might I be cultivating wickedness instead of righteousness?
- How can I better trust in God rather than relying on my own strength?
- What are some consequences I have faced due to my own choices?
- How can I ensure that my actions produce good fruit in my life and the lives of others?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the consequences of sin and the importance of admonishing the faithful, drawing from the teachings of the prophets.
"You harvested impiety and iniquity; you consumed the fruit of lies." LXX: "Why are you silent about his impieties and injustices? You harvested the fruit of deceit." Against my will,Early Church Fathers on Hosea 10 →
It is the bishop’s duty not to be silent in the case of offenders but to admonish them, to exhort them, to wrestle them down, to afflict them with fastings, that so he may strike a pious dread into the rest.Early Church Fathers on Hosea 10 →
“They ate the fruit of deception,” namely, they had a useless and senseless hope. For the true fruit is the one that can save and help, the love toward God and the glory of righteousness.Early Church Fathers on Hosea 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 10:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe have ploughed wickedness,.... Contrived it, and took a great deal of pains to commit it; by ploughing sowed it, and which sprung up in a plentiful crop: it may denote their first sins, from whence
Read John Gill on Hosea 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. Ye have plowed wickedness.
Read Robert Jamieson on Hosea 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYou, O Israelites, subjects of the kingdom of the ten tribes, have ploughed wickedness; instead of repentance, and a life of righteousness, you have lived in wickedness, and propagated it, you have increased all manner of impieties; thus you have abused and perverted the fruits of God’ s goodness. Ye have reaped iniquity; the wickedness you have sown hath sprung up and ripened into iniquity; or, you have met with a recompence worthy of this your labour, God hath punished you for your wickedness; the first seems most agreeable to the text. Ye have eaten the fruit of lies; fed yourselves with vain hopes, maintained yourselves upon a carnal, sinful confidence, forsaking the fountain of living…
Read Matthew Poole on Hosea 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 10:13 Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men.Ver. 13. Ye have plowed wickedness] The former exhortation was even spilt upon them; for they went on to plot and plough wickedness; they had their necks in the devil’ s yoke, and promoted his kingdom with sides and shoulders; they let out the strength of their spirits for the furtherance of sin, and were at no small pains to go to hell, as being the devil’ s hinds and horses to draw his plough, Proverbs 21:4. "Even as I have seen," saith Eliphaz, "they that plough iniquity and sow wickedness, reap the same," Job 4:8. Ye…
Read John Trapp on Hosea 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Thy way.—By a slight change of the Hebrew word thus rendered it acquires the sense, thy chariots, a reading followed by the LXX. and Ewald, Kuinöl, and Nowack. It establishes a good parallelism, and harmonises with prophetic teaching (Hosea 14:3; Isaiah 2:7). The Masoretic text gives, however, a fine meaning.
Read Charles John Ellicott on Hosea 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Ye have ploughed wickedness] Ye have laboured sinfully. Ye have reaped iniquity] The punishment due to your iniquity. Ye have eaten the fruit of lies] Your false worship and your false gods have brought you into captivity and misery. Because thou didst trust in thy way] Didst confide in thy own counsels, and in thy mighty men, and not in the God who made you.
Read AdamClarke on Hosea 10 →
CambridgeThe Cambridge Bible for Schools and Colleges13. How necessary is this exhortation! For hitherto the Israelites have done the exact opposite. plowed wickedness] i.e., formed wicked plans (as Job 4:8). The word for ‘to plough’ has in fact another meaning ‘to plot.’ reaped iniquity] Better, reaped injustice—i. e. the injustice of oppressors, which, being retributive, is, from the higher point of view, substantial justice. The tense is the prophetic perfect. the fruit of lies] To ‘lie’ is sometimes = to disappoint (as Hosea 9:2), and probably this is the meaning here, viz. that the consequence of Israel’s present policy shall be the disappointment of all his expectations. ‘Fruit’ implies that that policy has been one of ‘lying’, i.e.…
Read Cambridge on Hosea 10 →
Albert Barnes1798–1870Barnes' Notes on the BibleYe have plowed wickedness - They not only did not that which God commanded, but they did the exact contrary. They cultivated wickedness. They broke up their fallow ground, yet to sow, not wheat, but tares.
Read Albert Barnes on Hosea 10 →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
You have plowed wickedness and reaped injustice; you have eaten the fruit of lies. Because you have trusted in your own way and in the multitude of your mighty men,
You have plowed wickedness. You have reaped iniquity. You have eaten the fruit of lies, for you trusted in your way, in the multitude of your mighty men.
You have plowed wickedness and reaped injustice; you have eaten the fruit of lies. Because you have trusted in your own way and in the multitude of your mighty men,
But you have plowed wickedness; you have reaped injustice; you have eaten the fruit of deception. Because you have depended on your chariots; you have relied on your many warriors.
Tyndale line
Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men.
Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies; for thou didst trust in thy way, in the multitude of thy mighty men.
Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: for thou didst trust in thy way, in the multitude of thy mighty men.
Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou hast trusted in thy way, in the multitude of thy mighty men.
But you haue plowed wickednesse: ye haue reaped iniquitie: you haue eaten the fruite of lies: because thou didest trust in thine owne waies, and in the multitude of thy strong men,
Strictly literal
Ye have ploughed wickedness, reaped iniquity, eaten the fruit of lies; for thou didst confide in thy way, in the multitude of thy mighty men.
Ye have ploughed wickedness, Perversity ye have reaped, Ye have eaten the fruit of lying, For thou hast trusted in thy way, In the abundance of thy might.
You have plowed wickedness, || Perversity you have reaped, || You have eaten the fruit of lying, || For you have trusted in your way, || In the abundance of your might.
[But] ye have ploughed wickedness, iniquity have ye reaped, ye have eaten the fruit of lies; because thou didst trust in thy own way, in the multitude of thy mighty men:
You have plowed wickedness; you reaped injustice. You have eaten the fruit of deception because you trusted in your plans and in your many soldiers.
From the Latin
You have ploughed wickedness, you have reaped iniquity, you have eaten the fruit of lying: because thou hast trusted in thy ways, in the multitude of thy strong ones.
Simplified
But instead you have planted wickedness and reaped an evil harvest. You have eaten the fruit of lies, because you trusted in your own strength and in your many warriors.
You have been ploughing sin, you have got in a store of evil, the fruit of deceit has been your food: for you put faith in your way, in the number of your men of war.
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, with 11 of the 12 words matching. The Dead Sea Scrolls show one word on the leather and several restored, indicating some textual preservation but also gaps in the manuscript.
חֲרַשְׁתֶּם־ רֶ֛שַׁע עַוְלָ֥תָה קְצַרְתֶּ֖ם אֲכַלְתֶּ֣ם פְּרִי־ כָ֑חַשׁ כִּֽי־ בָטַ֥חְתָּ בְדַרְכְּךָ֖ בְּרֹ֥ב גִּבּוֹרֶֽיךָ׃
11 of the 12 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.
[חרשתם] [רשע] [עולתה] [קצרתם] [אכלתם] [פרי] [כחש] [כי] [בטחת] [בדרכ׳כה] ברוב גבורי׳כה
1 word on the leather — 1 partly restored, 10 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 10:13
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.
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
רֶ֫שַׁע (resha`) refers to wickedness or moral wrong. It encompasses various forms of wrongdoing, including violence, crime against civil law, and ethical violations. The word is derived from a root meaning 'to be wrong' and is used in contexts relating to both personal and societal morality.
רֶ֫שַׁע n.m. wickedness
base
H7562 רֶ֫שַׁע wickedness
7562 resha` reh'-shah
from 7561; a wrong (especially moral):--iniquity,
wicked(-ness).
see HEBREW for 07561
רֶ֫שַׁע (re.sah) — wickedness.
1) wrong, wickedness, guilt
1a) wickedness (as violence and crime against civil law)
1b) wickedness (of enemies)
1c) wickedness (in ethical relations)
N-ms — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
N-cs | Suff — Noun common · feminine singular absoluteHNcfsa
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.
פְּרִי 119 n.m. fruit
fruit of the ground, of produce in gen.
= offspring, fruit of womb
fig. of fruit of actions, i.e. their consequences
base
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
פְּרִי (pe.ri) — fruit.
1) fruit
1a) fruit, produce (of the ground)
1b) fruit, offspring, children, progeny (of the womb)
1c) fruit (of actions) (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
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…
כַּ֫חַשׁ (kachash) refers to both lying or deception and physical leanness or emaciation, suggesting a failure of flesh. The word is derived from a root that emphasizes the idea of failure. It encompasses both literal and figurative meanings, with no significant disagreement among lexicons.
כַּ֫חַשׁ n.m. 1. lying. 2. leanness
base
H3585 כַּ֫חַשׁ
3585 kachash kakh'-ash
from 3584; literally, a failure of flesh, i.e. emaciation;
figuratively, hypocrisy:--leanness, lies, lying.
see HEBREW for 03584
כַּ֫חַשׁ (ka.chash) — lie.
1) lying, deception
2) leanness, failure
N-ms — Noun common · masculine singular absoluteHNcmsa
li'-ing.
See LIE.
- Forbidden
- Hateful to God
- An abomination to God
- A hindrance to prayer
Isa 59:2,3
- The devil, the father of
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…
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp2ms
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
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…
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
