Hosea 10:6 — Word Study
WLCגַּם־ אוֹתוֹ֙ לְאַשּׁ֣וּר יוּבָ֔ל מִנְחָ֖ה לְמֶ֣לֶךְ יָרֵ֑ב בָּשְׁנָה֙ אֶפְרַ֣יִם יִקָּ֔ח וְיֵב֥וֹשׁ יִשְׂרָאֵ֖ל מֵעֲצָתֽוֹ׃
BSAYesgam it will be carriedyâbal▸ to AssyriaʼAshshûwr [as a tribute, for a present] as tributeminchâh to the greatYârêb kingmelek [Jareb, a contender] ◂EphraimʼEphrayim [doubly fruitful, a tribe of Israel] will be seizedlâqach▸ ◂with shameboshnâh△ [shamefulness, disgrace] IsraelYisrâʼêl [the symbolic name of Jacob] will be ashamedbûwsh▸ [feel guilty, disappointed] of its wooden idolsʻêtsâh [own counsel, advice, or decisions]
| Greek | English | Parsing |
|---|---|---|
| גַּם־ | also | Adverb |
| אוֹתוֹ֙ | the object marker it | Particle, suffix |
| לְאַשּׁ֣וּר | to Assyria | Preposition, noun proper |
| יוּבָ֔ל | it will be carried | Verb, Hophal, imperfect third person masculine singular |
| מִנְחָ֖ה | tribute | Noun common, feminine singular absolute |
| לְמֶ֣לֶךְ | to king | Preposition, noun common masculine singular absolute |
| יָרֵ֑ב | Jareb | Noun proper masculine |
| בָּשְׁנָה֙ | shame | Noun common, feminine singular absolute |
| אֶפְרַ֣יִם | Ephraim | Noun proper masculine |
| יִקָּ֔ח | it will seize | Verb, Qal, imperfect third person masculine singular |
| וְיֵב֥וֹשׁ | and it may be ashamed | Conjunction, verb qal third person masculine singular |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| מֵעֲצָתֽוֹ׃ | from own counsel its | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yes, it will be carried to Assyria as tribute to the great king. Ephraim will be seized with shame; Israel will be ashamed of its wooden idols. |
| KJV | It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. |
| ASV | It also shall be carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. |
| YLT | Also it to Asshur is carried, a present to a warlike king, Shame doth Ephraim receive, And ashamed is Israel of its own counsel. |
| WEB | It also will be carried to Assyria for a present to a great king. Ephraim will receive shame, and Israel will be ashamed of his own counsel. |
| BBE | And they will take it to Assyria and give it to the great king; shame will come on Ephraim, and Israel will be shamed because of its image. |
The translations agree on the action of carrying tribute to Assyria, with slight variations in wording.
The sentence has one main clause and three subordinate phrases that elaborate on the action and its consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֶפְרַיִם
verbיָבַל
The sentence as the grammar sees it Open the tree ›
1 of 13 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 10:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment Against Israelgenerated
Hosea 10:6 is part of a larger message where Hosea speaks against the idolatry of Israel, warning that their false worship will result in their downfall. The verse highlights the fate of Ephraim and Israel as they face the consequences of their actions, emphasizing the shame and disgrace that will come from their reliance on wooden idols instead of God. This reflects a recurring theme in Hosea's prophecies about the call to repentance and the dangers of turning away from the true God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 8:6 | For this thing is from Israel— a craftsman made it, and it is not God. It will be broken to pieces, that calf of Samaria. |
| 2 | Isaiah 46:1–2 | Bel crouches; Nebo cowers. Their idols weigh down beasts and cattle. The images you carry are burdensome, a load to the weary animal. |
| 3 | Jeremiah 43:12–13 | I will kindle a fire in the temples of the gods of Egypt, and Nebuchadnezzar will burn those temples and take their gods as captives. So he will wrap himself with the land of Egypt as a shepherd wraps himself in his garment, and he will depart from there unscathed. |
| 4 | Daniel 11:8 | He will take even their gods captive to Egypt, with their metal images and their precious vessels of silver and gold. For some years he will stay away from the king of the North, |
| 5 | Hosea 5:13 | When Ephraim saw his sickness and Judah his wound, then Ephraim turned to Assyria and sent to the great king. But he cannot cure you or heal your wound. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — יָבַל, yu.Valgenerated
The verb יָבַל (yabal) means 'to carry' or 'to conduct.' It is in the Hophal form, indicating a passive action, which suggests that something will be carried away or brought to a destination. This usage implies a sense of grandeur or significance in the act of carrying, as it often relates to offerings or tributes.
In this verse, it indicates that the tribute will be taken to Assyria, highlighting the loss of sovereignty and the shame that accompanies it. The verb's form emphasizes that this action is not merely a physical movement but carries deeper implications for Israel's identity and relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יוּבָ֔ל (yubal) governs the entire verse, indicating the action of carrying. The structure includes a noun phrase for the subject, Ephraim, and additional clauses that describe the consequences of this action, including shame for both Ephraim and Israel.
The Hebrew word order emphasizes the action of carrying as the focal point of the sentence, with the shame of Ephraim and Israel as the result of their idolatry following it. This structure highlights the cause-and-effect relationship between Israel's actions and the resulting shame.
Septuagint Backgroundgenerated
The Septuagint translates יָבַל with ἀπήνεγκαν (apēnegkan), meaning 'they carried away.' This choice reflects a similar understanding of the action but may imply a more active role in the carrying away, suggesting that the tribute is taken forcefully rather than passively.
This translation choice indicates a slight shift in emphasis, focusing on the act of carrying as a significant event in the narrative of Israel's downfall.
In plain words — the whole versegenerated
Hosea 10:6 warns that Israel's tribute will be taken to Assyria, leading to shame for Ephraim and Israel. This verse highlights the consequences of their idolatry and reliance on wooden idols, emphasizing the disgrace that will come from turning away from God.
Frequently Asked Questionsgenerated
This indicates that Israel will lose its sovereignty and be subjugated, as their offerings and tributes will be taken to a foreign power, symbolizing their defeat.
Ephraim will feel shame because their idolatry has led to their downfall, and they will be embarrassed by their reliance on false gods.
Wooden idols represent the false worship and reliance on human-made objects instead of trusting in God, which leads to Israel's disgrace.
This verse encapsulates Hosea's message about the consequences of idolatry, calling Israel to recognize their shame and return to God.
Reflection Questionsgenerated
- In what ways do I see the consequences of turning away from God in my own life?
- How can I identify and remove 'idols' that distract me from my relationship with God?
- What steps can I take to ensure that I am relying on God's counsel rather than my own?
- How does understanding the shame of Israel help me to reflect on my own actions and choices?
The early church on this verse — how the Fathers read it
Richard Challoner comments on this verse, noting the historical context of Israel's tribute to Assyria and the implications of their idolatry.
Itself also is carried: One of the golden calves was given by king Manahem, to Phul, king of the Assyrians, to engage him to stand by him.Early Church Fathers on Hosea 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 10:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIt shall also be carried unto Assyria [for] a present to King Jareb,.... Or, "he himself" (z); not the people of Samaria, or of Bethaven, or of the calf, but the calf itself; which, being all of
Read John Gill on Hosea 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. It shall be also carried unto Assyria. The Hebrew for "It" is emphatic: itself.
Read Robert Jamieson on Hosea 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt; the golden calf made by Jeroboam the First, . Shall be carried; though it hath feet, it cannot go, it must be borne; as Isaiah derides the idols of Babylon, ,7 Jeremiah 10:5; and it is carried in triumph. For a present; according to the custom of conquering generals, the rich and rare things of the conquered people were reserved for gifts to their kings; and here is a rarity indeed, a captive god, and it is rich, for it is made of gold. King Jareb: see . Ephraim shall receive shame, and Israel shall be ashamed: the great confusion of this people is here foretold, and the certainty of it by the ingemination of the phrase: the Assyrians shall upbraid them with their brutish folly, to…
Read Matthew Poole on Hosea 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 10:6 It shall be also carried unto Assyria [for] a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.Ver. 6. It shall be also carried unto Assyria, &c.] As no small part of the spoil, shall this Deafter be carried captive; being so far unable to save others, that he cannot save himself. For a present to king Jareb] See Hosea 3:1-3, in signum omnimodae victoriae; so Aeneas (Aeneid. 1), “ Ilium in Italiam portat, victosque penates, ” though in another sense; yet they must needs be poor despicable deities that fall into the enemies’ hands, see Isaiah 46:2. The ark indeed fell into the Philistines’ hands; but the ark was not God’ s, but…
Read John Trapp on Hosea 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Translate, Even that (i.e., the calf) shall be carried (in triumphant state) to Assyria, an offering to King Jareb. (See Hosea 5:13, Excursus.)
Read Charles John Ellicott on Hosea 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. A present to King Jareb] See on Hosea 5:13. If this be a proper name, the person intended is not known in history: but it is most likely that Pul, king of Assyria, is intended, to whom Menahem, king of Israel, appears to have given one of the golden calves, to insure his assistance.
Read AdamClarke on Hosea 10 →CambridgeThe Cambridge Bible for Schools and Colleges6. It shall be also] Rather, This also (viz. the steer) shall be. for a present to king Jareb] Just as the kings of Judah repeatedly gave up the gold and silver in the temple to foreign foes. ‘King Jareb’ should rather be the fighting king (i.e. the king of Assyria, see on Hosea 5:13). shall be ashamed of his own counsel] i.e., shall find out what a mistake it was to set up a helpless idol as the protector of the nation.
Read Cambridge on Hosea 10 →Albert Barnes1798–1870Barnes' Notes on the BibleIt shall be also carried - (that is, “Itself also shall be carried”). Not Israel only shall be carried into captivity, but its god also.
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
Yes, it will be carried to Assyria as tribute to the great king. Ephraim will be seized with shame; Israel will be ashamed of its wooden idols.
It also will be carried to Assyria for a present to a great king. Ephraim will receive shame, and Israel will be ashamed of his own counsel.
Yes, it will be carried to Assyria as tribute to the great king. Ephraim will be seized with shame; Israel will be ashamed of its wooden idols.
Even the calf idol will be carried to Assyria, as tribute for the great king. Ephraim will be disgraced; Israel will be put to shame because of its wooden idol.
Tyndale line
It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.
It also shall be carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.
It also shall be carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.
It shall also be carried to Assyria, for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.
It shall bee also brought to Asshur, for a present vnto King Iareb: Ephraim shall receiue shame, and Israel shall be ashamed of his owne counsell.
Strictly literal
Yea, it shall be carried unto Assyria [as] a present for king Jareb: Ephraim shall be seized with shame, and Israel shall be ashamed of his own counsel.
Also it to Asshur is carried, a present to a warlike king, Shame doth Ephraim receive, And ashamed is Israel of its own counsel.
Also, it is carried to Asshur, a present to a warlike king, || Ephraim receives shame, || And Israel is ashamed of its own counsel.
Also this shall be carried unto Assyria for a present to the contentious king: Ephraim shall receive shame, and Israel shall be ashamed because of his own counsel.
They will be carried to Assyria as a present for the great king. Ephraim will be disgraced, and Israel will be ashamed of its idol.
From the Latin
For itself also is carried into Assyria, a present to the avenging king: shame shall fall upon Ephraim, and Israel shall be confounded in his own will.
Simplified
Ephraim will be disgraced, and Israel will be ashamed at its own decisions.
And they will take it to Assyria and give it to the great king; shame will come on Ephraim, and Israel will be shamed because of its image.
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 (MT) of Hosea 10:6 states that tribute will be carried to Assyria, and Ephraim will be seized with shame. The Septuagint (LXX) matches 12 of the 13 words found in the MT, indicating a strong agreement, although the exact wording and structure differ due to translation choices. The Dead Sea Scrolls (4Q82) preserve a similar text, with several words partially restored and one word supplied by an editor, but it aligns closely with the MT in meaning. Overall, the MT, LXX, and the Dead Sea Scrolls share a common understanding of the verse, with minor variations in wording and restoration.
גַּם־ אוֹתוֹ֙ לְאַשּׁ֣וּר יוּבָ֔ל מִנְחָ֖ה לְמֶ֣לֶךְ יָרֵ֑ב בָּשְׁנָה֙ אֶפְרַ֣יִם יִקָּ֔ח וְיֵב֥וֹשׁ יִשְׂרָאֵ֖ל מֵעֲצָתֽוֹ׃
12 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.
[גם] [אות׳ו] [לאשור] [יובל] [מנחה] [למלך] [ירב] [בשנה] אפרים יקח [ויבוש] ישראל מעצת׳ו
1 word on the leather — 3 partly restored, 9 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 10:6
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.
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
DirObjM — 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.'
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/Sp3ms — Particle · suffixHTo/Sp3ms
אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.
אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria
base
H804 אַשּׁוּר Asshur, Assyria
804 'Ashshuwr ash-shoor'
or iAshshur {ash-shoor'}; apparently from 833 (in the sense
of successful); Ashshur, the second son of Shem; also his
descendants and the country occupied by them (i.e. Assyria),
its region and its empire:--Asshur, Assur, Assyria,
Assyrians. See 838.
see HEBREW for 0833
see HEBREW for 0838
אַשּׁוּר (ash.shur) — Assyria.
§ Asshur or Assyria = "a step"
the nation, Assyria
the land, Assyria or Asshur
אַשּׁוּר (ash.shur) — Asshur.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Asshur or Assyria = "a step"
1) the second son of Shem, eponymous ancestor of the Assyrians
2) the people of Assyria
3) the nation, Assyria
4) the land, Assyria or Asshur
Prep | N-proper — Preposition · noun properHR/Npl
a-sir'-i-a:
I. GEOGRAPHY
II. EARLY HISTORY
III. CLIMATE AND PRODUCTIONS
IV. POPULATION
V. TRADE AND LAW
VI. ART
VII. MECHANICS
VIII. FURNITURE, POTTERY AND EMBROIDERY
IX. LANGUAGE, LITERATURE AND SCIENCE
X. GOVERNMENT AND ARMY
XI. RELIGION
XII. EXCAVATIONS
XIII. CHRONOLOGY
XIV. HISTORY
1. Early Period
2. The Older Empire
3. The Second Empire
4. Last Period and Fall of Empire
LITERATURE
Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.
I. Geography.
The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…
Assyria
The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”
A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…
country of Assur or Ashur
יָבַל (yabal) is a Hebrew verb meaning to conduct or carry along. It encompasses various actions such as leading, bearing offerings, and being led to the grave. The word has both Hiphil and Hophal forms, indicating active and passive meanings, respectively. There is an Aramaic equivalent, יְבַל (ye.val), also meaning 'to bring'.
[יָבַל] vb. Hiph. conduct, bear along
Hiph.
bear along offerings
carry away
Hoph.
be borne along
be borne to the grave
be led, conducted
base
H2986 יָבַל Hiph. conduct, bear along . . bear along offerings
. carry away
. . be borne along
. be borne to the grave
. be led, conducted
2986 yabal yaw-bal'
a primitive root; properly, to flow; causatively, to bring
(especially with pomp):--bring (forth), carry, lead (forth).
יָבַל (ya.val) — to conduct.
1) to bring, lead, carry, conduct, bear along
1a) (Hiphil)
1a1) to bear along, bring
1a2) to carry away, lead away
1a3) to lead, conduct
1b) (Hophal)
1b1) to be borne along
1b2) to be borne (to the grave)
1b3) to be brought, be led, be conducted
Aramaic equivalent: ye.val (יְבַל "to bring" H2987)
V-Hophal-Imperf-3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular absoluteHNcfsa
trib'-ut (mac, "tribute," really meaning "forced laborers," "labor gang" (1Ki 4:6; 9:15,21); also "forced service," "serfdom"; possibly "forced payment" is meant in Es 10:1; the idea contained in the modern word is better given by middah (Ezr 6:8; Ne 5:4)): Words used only of the duty levied for Yahweh on acquired spoils are mekhec, "assessment" (Nu 31:28,37,38,39,40,41), belo, "excise" (Ezr 4:13,10; Ne 7:24), massa', "burden" (2Ch 17:11), and `onesh, "fine" or…
Tribute
A tax imposed by a king on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the temple rate (the “didrachma,” the “half-shekel,” as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a religious tax.
The chief biblical facts connected with the payment of tribute have been already given under TAXES. The tribute (money) mentioned in (Matthew 17:24,25) was the half shekel (worth from 25 to 27 cents) applied to defray the general expenses of the temple. After the destruction of the temple this was sequestrated by Vespasian and his successors and transferred to the temple of the Capitoline Jupiter. This "tribute" of (Matthew 17:24) must not be confounded with the tribute paid to the Roman emperor. (Matthew 22:17) The temple rate, though resting on an ancient precedent-- (Exodus 30:13) --was as above a fixed annual tribute of comparatively late origin.
Every Jew throughout the world was required to pay an annual tribute or capitation-tax of half a shekel, about twenty-five cents, in acknowledgment of God’s sovereignty and for the maintenance of the temple service, Ex 30:12-15. It was with reference to this that Christ says, in effect, Mt 17:25,26, "If this tribute be levied in the name of The Father, then I, The Son, am free."
In other New Testament passages, tribute means the tax levied by the Romans. On the question of paying tribute to foreigners and idolaters, Mt 22:16-22, Christ gave a reply which neither party could stigmatize as rebellious, or as unpatriotic and irreligious. By themselves using Caesar’s currency, both parties acknowledged the fact of his supremacy.…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
יָרֵב (Yareb) refers to a name associated with the king of Assyria, meaning 'he will contend.' It is noted as a symbolic name for Assyria and is mentioned in the context of the Divided Monarchy, specifically in 2 Kings 15:19. The entries indicate that it is derived from another Hebrew root, but do not provide further details on its usage.
יָרֵב n.m.epith. of Assyrian king
base
H3377 יָרֵב
3377 Yareb yaw-rabe'
from 7378; he will contend; Jareb, a symbolical name for
Assyria:--Jareb. Compare 3402.
see HEBREW for 07378
see HEBREW for 03402
יָרֵב (ya.rev) — `great`.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.15.19
Another name of tig.lat pil.e.ser (תִּגְלַת פִּלְאֶ֫סֶר "Tiglath-pileser" H8407)
§ Jareb = "contender"
an epithet given to the king of Assyria
N-proper — Noun proper masculineHNpm
ja'-reb, jar'-eb (yarebh, "let him contend"; Septuagint Iareim):
1. Obscurity of the Name:
Is mentioned twice in Ho (5:13; 10:6) as an Assyrian king who received tribute from Israel. We do not, however, know of an Assyrian king of that name, or of such a place as is indicated by "the king of Jareb" (5:13 King James Version, margin). Sayce (HCM, 417) thinks Jareb may possibly be the earlier name of Sargon who took Samaria in 722 BC, as the passages in which it appears seem to relate to the last struggles of the Northern Kingdom. This conjecture he bases on the probability that the successor of Shalmaneser IV, following the example of other usurpers of the Assyrian throne before him, assumed the name of Sargon. Those who hold that Hosea's prophecies are probably not later than 734 BC reject this view.
2. Meaning of the Word:
(adversary) is to be explained either as the proper name of a country or person, as a noun in apposition, or as a verb from a root, rub , "to contend plead." All these senses are represented in the Authorized Version and the marginal readings, (Hosea 5:13; 10:6) and the east preferable has been inserted in the text. Jareb is most probably the name of some city of Assyria or another name of the country itself.
a revenger
→ King of Asshur Ho 5:13; 10:6
בָּשְׁנָה (bosh-nah) is a feminine noun meaning 'shame' or 'shamefulness.' It is derived from the root word for shame, בוש (bosh), and is used in contexts that refer to shameful things, as noted in Hosea 10:6.
בָּשְׁנָה n.f. shame Ho 10:6.
ref
H1317 בָּשְׁנָה
1317 boshnah bosh-naw'
feminine from 954; shamefulness:--shame.
see HEBREW for 0954
בׇּשְׁנָה (bosh.nah) — shame.
1) shame
1a) shame
1b) shameful thing
N-fs — Noun common · feminine singular absoluteHNcfsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
עֵצָה (`etsah) refers to counsel or advice, and can also imply a plan or purpose. It is derived from a root meaning to advise or provide guidance. The entries consistently emphasize its use in contexts related to providing counsel or making decisions.
עֵצָה n.f. counsel, advice
base
H6098 עֵצָה counsel, advice
6098 `etsah ay-tsaw'
from 3289; advice; by implication, plan; also
prudence:--advice, advisement, counsel(l-(or)), purpose.
see HEBREW for 03289
עֵצָה (e.tsah) — counsel.
counsel, advice, purpose
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms