Hosea 10:7 — Word Study
WLCנִדְמֶ֥ה שֹׁמְר֖וֹן מַלְכָּ֑הּ כְּקֶ֖צֶף עַל־ פְּנֵי־ מָֽיִם׃
BSASamariaShômᵉrôwn [the watch mountain, a region in northern Palestine] will be carried offdâmâh [swept away, destroyed] [with] her kingmelek [the royal person, ruler] like a twigqetseph [a small splinter, foam] onʻal the surfacepânîym [face, presence] of the watermayim [a liquid, source of refreshment]
| Greek | English | Parsing |
|---|---|---|
| נִדְמֶ֥ה | [will] be destroyed | Verb, Niphal, participle (active) masculine singular |
| שֹׁמְר֖וֹן | Samaria | Noun proper |
| מַלְכָּ֑הּ | king its | Noun common masculine singular construct, suffix |
| כְּקֶ֖צֶף | like a twig | Preposition, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| פְּנֵי־ | [the] surface of | Noun common, masculine plural construct |
| מָֽיִם׃ | [the] waters | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Samaria will be carried off with her king like a twig on the surface of the water. |
| KJV | As for Samaria, her king is cut off as the foam upon the water. |
| ASV | As for Samaria, her king is cut off, as foam upon the water. |
| YLT | Cut off is Samaria! Its king [is] as a chip on the face of the waters. |
| WEB | Samaria and her king float away like a twig on the water. |
| BBE | As for Samaria, her king is cut off, like mist on the water. |
Translations agree on the meaning of נִדְמֶ֥ה as a form of destruction.
The structure consists of a main clause supported by additional phrases that clarify the subject and manner of destruction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשֹׁמְרוֹן
verbדָּמָה
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 10:7
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 on Samariagenerated
Hosea 10:7 describes the fate of Samaria, the capital of the northern kingdom of Israel, which is to be destroyed along with its king. This verse is part of a larger discourse warning Israel about their sins and the consequences they will face, including the loss of their leaders and the destruction of their high places. The imagery used conveys a sense of helplessness and impending doom, as seen throughout the book of Hosea.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 21:1 | Some time later, Naboth the Jezreelite happened to own a vineyard in Jezreel next to the palace of Ahab king of Samaria. |
| 2 | 2 Kings 1:3 | But the angel of the LORD said to Elijah the Tishbite, “Go up to meet the messengers of the king of Samaria and ask them, ‘Is it because there is no God in Israel that you are on your way to inquire of Baal-zebub, the god of Ekron?’ |
| 3 | Hosea 10:3–15 | Surely now they will say, “We have no king, for we do not revere the LORD. What can a king do for us?” |
| 4 | 2 Kings 15:30 | Then Hoshea son of Elah led a conspiracy against Pekah son of Remaliah. In the twentieth year of Jotham son of Uzziah, Hoshea attacked Pekah, killed him, and reigned in his place. |
| 5 | 2 Kings 17:4 | But the king of Assyria discovered that Hoshea had conspired to send envoys to King So of Egypt, and that he had not paid tribute to the king of Assyria as in previous years. Therefore the king of Assyria arrested Hoshea and put him in prison. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נִדְמֶ֥ה, nid.Mehgenerated
The word נִדְמֶ֥ה (nidmeh) is a Niphal participle meaning '[will] be destroyed.' It conveys the idea of ceasing to exist or being swept away, emphasizing the totality of destruction.
This form indicates that the action is passive, suggesting that Samaria's destruction is not self-inflicted but rather a result of divine judgment. The use of this verb in the context of Hosea underscores the seriousness of Israel's situation and God's power to bring about such destruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses will be carried off for נִדְמֶ֥ה.
Sentence Structuregenerated
The finite verb נִדְמֶ֥ה governs the main clause, with a subject noun phrase שֹׁמְר֖וֹן and a series of prepositional phrases describing the manner of destruction. The structure emphasizes the action of being carried off, highlighting the fate of Samaria.
The Hebrew word order places the subject first, which draws attention to Samaria as the focus of the destruction, while the prepositional phrases elaborate on the imagery of being like a twig on water.
Septuagint Backgroundgenerated
In the Septuagint, נִדְמֶ֥ה is rendered as ἀπέρριψεν, meaning 'cast away.' This choice suggests a more active sense of being thrown aside, which may imply a harsher judgment than the Hebrew.
This translation reflects a nuanced interpretation of the destruction, emphasizing the complete rejection of Samaria and its king.
In plain words — the whole versegenerated
Hosea 10:7 states that Samaria, along with its king, will be destroyed. This imagery compares their fate to a twig floating on water, illustrating their insignificance in the face of divine judgment.
Frequently Asked Questionsgenerated
It signifies God's judgment on Israel for their unfaithfulness and sin, leading to the loss of their capital and leadership.
The comparison emphasizes the fragility and insignificance of Samaria's power when faced with God's judgment.
The king represents the leadership of Israel, which will also be swept away as a consequence of the nation's sins.
It illustrates the consequences of Israel's idolatry and unfaithfulness, central themes throughout the book of Hosea.
Reflection Questionsgenerated
- In what ways do I see the consequences of unfaithfulness in my own life or community?
- How can I better understand the fragility of power and leadership in the light of God's sovereignty?
- What steps can I take to ensure I remain faithful to God's commands?
- How does the imagery of destruction in this verse challenge my understanding of God's judgment?
The early church on this verse — how the Fathers read it
Early interpretations of Hosea's prophecy can be found in the writings of Jerome, who references this verse to discuss the fate of Samaria and its king.
"He made his king pass like foam over the face of the water of Samaria, and the high places of idols shall be destroyed, the sin of Israel." LXX: "He has cast out his king from Samaria as a brand on the face of the water,Early Church Fathers on Hosea 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 10:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[As for] Samaria,.... The metropolis of the ten tribes of Israel, and here put for the whole kingdom: her king is cut off; which some understand of Pekah, who was killed by Hoshea; others of several
Read John Gill on Hosea 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs for Samaria, her king is cut off as the foam upon the water. As for Samaria, her king is cut off as the foam upon the water - (Hosea 10:3; Hosea 10:15) "foam" denoting short-lived existence and speedy dissolution.
Read Robert Jamieson on Hosea 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs for Samaria, after three years’ siege she shall be cut off. Her king is cut off; for all the rest of the kingdom was lost, and now he is pent up there also; he that was once the confidence of the ten tribes, and king of a mighty people, is now spoiled of all but one only city, where he is rather a prisoner than a king, kept close till made a captive. Is cut off; shortly will be cut off; it is not unlikely this prophecy should be delivered when Samaria was besieged. As the foam upon the water; as a contemptible, weak, and light thing: it is a proverb, and foretells how contemptibly the Assyrians should use them.
Read Matthew Poole on Hosea 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 10:7 [As for] Samaria, her king is cut off as the foam upon the water.Ver. 7. As for Samaria, her king is cut off, as the foam upon the waters] An apt simile (whereof this prophet is full). Her king (not her idols, as some sense it), though gotten into Samaria, a strong city, so well victualled and fortified as to hold out a siege of three years’ continuance, yet shall be cut off, or silenced, as Hosea 4:7, "as the foam upon the waters," bulla evanida, more weak than water, whereof it ariseth, and whereby it is wherried away, and cannot resist; or, as a bubble blown up by every small wind, and as easily blown out again; it no sooner appears but it disappears. Lo, such are the greatest…
Read John Trapp on Hosea 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Foam . . . Water.—One of the most striking images in the prophecy. The word qetseph, rendered “foam”—Speaker’s Commentary reads “bubble”—properly signifies “chip” or “fragment.” Translate: Like a chip on the waters’ surface. The king is tossed on the raging seas of political life like a helpless fragment. Such was the instability of the throne of Israel at this period. (Comp. Hosea 13:11.)
Read Charles John Ellicott on Hosea 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Her king is cut off as the foam] As lightly as a puff of wind blows off the foam that is formed below by a fall of water, so shall the kings of Israel be cut off. We have already seen that not less than four of them died by assassination in a very short time. See on Hosea 7:7.
Read AdamClarke on Hosea 10 →CambridgeThe Cambridge Bible for Schools and Colleges7. her king] i. e. not merely the king who happened to be on the throne, but the monarchy itself (as Hosea 10:15). Others, less probably, her idol-god (comp. Amos 5:26). as the foam, &c.] A striking figure, and singled out for its beauty by so good a judge as Mr Ruskin, but Hosea’s is still more appropriate. Render, as a chip on the face of the water (following the Septuagint instead of the Targum), and note the contrast between the helpless fragment of wood and the irresistible power of the current.
Read Cambridge on Hosea 10 →Albert Barnes1798–1870Barnes' Notes on the BibleHer king is cut off like foam - (Or, more probably, “a straw) on the” (literally, “face of the) water.” A bubble, or one of those little shreds which float in countless numbers on the surface of the
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
Samaria will be carried off with her king like a twig on the surface of the water.
Samaria and her king float away like a twig on the water.
Samaria will be carried off with her king like a twig on the surface of the water.
Samaria and its king will be carried off like a twig on the surface of the waters.
Tyndale line
As for Samaria, her king is cut off as the foam upon the water.
As for Samaria, her king is cut off, as foam upon the water.
As for Samaria, her king is cut off, as foam upon the water.
As for Samaria, her king is cut off as the foam upon the water.
Of Samaria, the King thereof is destroyed as the some vpon the water.
Strictly literal
As for Samaria her king is cut off as chips upon the face of the waters.
Cut off is Samaria! Its king [is] as a chip on the face of the waters.
Samaria is cut off! Its king [is] as wrath on the face of the waters.
As for Samaria, her king shall vanish like the foam upon the surface of the water.
Samaria's king will be destroyed, like a chip of wood on the surface of the water.
From the Latin
Samaria hath made her king to pass as froth upon the face of the water.
Simplified
Samaria and its king will be destroyed, swept away like a twig on the surface of the water.
As for Samaria, her king is cut off, like mist on the water.
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 aligns with the Septuagint in meaning, with all seven words matched. The Dead Sea Scrolls also reflect the same content but were edited for clarity, showing no significant variation in the core message.
נִדְמֶ֥ה שֹׁמְר֖וֹן מַלְכָּ֑הּ כְּקֶ֖צֶף עַל־ פְּנֵי־ מָֽיִם׃
7 of the 7 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.
[נדמה] [שמרון] [מלכ׳ה] [כקצף] [על] [פני] [מים]
nothing on the leather here — 7 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 10:7
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.
דָּמָה (damah) is a Hebrew verb that means to cease or cause to cease, and it encompasses ideas of cutting off, destroying, or perishing. It can be used in different forms, such as the Qal (active) and Niphal (passive), indicating actions like ceasing or being cut off. The entries consistently highlight its association with destruction and silence.
[דָּמָה] vb. cease, cause to cease, cut off, destroy
Qal
intr. cease
cause to cease, cut off, destroy
Niph. be cut off, destroyed, ruined
base
H1820 [דָּמָה] cease, cause to cease, cut off, destroy
1820 damah daw-mam'
a primitive root; to be dumb or silent; hence, to fail or
perish; trans. to destroy:--cease, be cut down (off), destroy,
be brought to silence, be undone, X utterly.
דָּמָה (da.mah) — to cease.
1) to cease, cause to cease, cut off, destroy, perish
1a) (Qal)
1a1) to cease
1a2) to cause to cease, destroy
1b) (Niphal)
1b1) to be cut off
1b2) to be undone, be cut off at sight of the theophany
V-Niphal-Inf-c — Verb · Niphal · participle (active) masculine singularHVNrmsa
שִׁמְרוֹן (Shomrown) refers to Samaria, the capital of the northern kingdom of Israel established during Omri's reign. The name is derived from a root meaning 'watch-station' or 'watch mountain.' It denotes both the city and the surrounding region, which played a significant role in the history of Israel after the kingdom split.
שִׁמְרוֹן 109 n.pr.loc. capital of N. Isr. from Omri's time
base
H8111 שִׁמְרוֹן capital of N. Isr. from Omri's time
8111 Shomrown sho-mer-one'
from the active participle of 8104; watch-station; Shomeron,
a place in Palestine:--Samaria.
see HEBREW for 08104
שֹׁמְרוֹן (sho.me.ron) — Samaria.
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israel which split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
N-proper — Noun properHNpl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
קֶ֫צֶף (qetseph) primarily means 'wrath' or 'anger,' often associated with God or man. It can also refer to a 'splinter' or 'twig,' though this meaning is uncertain and appears only in Hosea 10:7. The word is derived from a root meaning to chip off, suggesting a connection between the two meanings.
ref
H7110a קֶ֫צֶף wrath H7110b קֶ֫צֶף prob. splinter
7110 qetseph keh'-tsef
from 7107; a splinter (as chipped off); figuratively, rage or
strife:--foam, indignation, X sore, wrath.
see HEBREW for 07107
קֶ֫צֶף (qe.tseph) — wrath.
1) wrath, anger
1a) of God
1b) of man
קֶ֫צֶף (qe.tseph) — splinter.
1) splinter, twig, broken twig
1a) meaning uncertain
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp — Noun common · masculine plural constructHNcmpc
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…
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-terz (mayim, plural of may, "water"; in the New Testament hudor, "water"; kindunois potamon (2Co 11:26), the King James Version "perils of waters," is in the Revised Version (British and American) "perils of rivers"): In the New Testament there is frequent reference to the water of baptism. Pilate washes his hands with water to signify his guiltlessness. Jesus tells the Samaritan woman of the living water. The Lamb shall guide the redeemed unto fountains of waters of life.
The uses of mayim are well classified in BDB, especially the figurative references, as follows: a symbol of distress, "when thou passest through the waters" (Isa 43:2); of force, "like the breach of waters" (2Sa 5:20); of that which is overwhelming, "a…