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Hosea 11:2 — Word Study

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WLCקָרְא֖וּ לָהֶ֑ם כֵּ֚ן הָלְכ֣וּ מִפְּנֵיהֶ֔ם לַבְּעָלִ֣ים יְזַבֵּ֔חוּ וְלַפְּסִלִ֖ים יְקַטֵּרֽוּן׃

BSABut the more I calledqârâʼ [summoned, invited] the fartherkên they departedhâlak [turned away, went astray] from Mepânîym They sacrificedzâbach [offered, slaughtered] to the BaalsBaʻal [false gods, idols] and burned incenseqâṭar [made offerings, perfumed] to carved imagespᵉçîyl [graven, man-made idols]

Word
Listen & take awayHosea 11
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 2 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ye.ka.te.Run) — no per-word recordings of the Hebrew exist to link to.
Take it away
Hosea 11:2quick helps
In a sentenceGod laments that despite His calls, Israel turned away and worshipped idols.
Who is speakingGod, reflecting on His relationship with Israel.
Where we areIn a passage where God recalls His love for Israel and their rebellion.
The hard wordיְזַבֵּ֔חוּ
Take awayGod's call is met with rejection; Israel chooses false worship.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbקָרָא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 11:2

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 — God's Love and Israel's Rebelliongenerated

1When Israel was a child, I loved him, and out of Egypt I called My son.
2But the more I called Israel, the farther they departed from Me. They sacrificed to the Baals and burned incense to carved images.
3It was I who taught Ephraim to walk, taking them in My arms, but they never realized that it was I who healed them.
4I led them with cords of kindness, with ropes of love; I lifted the yoke from their necks and bent down to feed them.

Hosea 11:2 reflects God's disappointment as He recalls His love for Israel since their childhood. Despite His persistent calls, Israel has turned away from Him, choosing to worship Baals and idols instead. This passage highlights the tension between God's desire for relationship and Israel's rebellion, setting the stage for the themes of judgment and mercy that permeate the book of Hosea.


Cross References

ReferenceText (BSB)
1Hosea 11:7My people are bent on turning from Me. Though they call to the Most High, He will by no means exalt them.
2Deuteronomy 29:2–4Moses summoned all Israel and proclaimed to them, “You have seen with your own eyes everything the LORD did in Egypt to Pharaoh, to all his officials, and to all his land.
31 Samuel 8:7–9And the LORD said to Samuel, “Listen to the voice of the people in all that they say to you. For it is not you they have rejected, but they have rejected Me as their king.
42 Kings 17:13–15Yet through all His prophets and seers, the LORD warned Israel and Judah, saying, “Turn from your wicked ways and keep My commandments and statutes, according to the entire Law that I commanded your fathers and delivered to you through My servants the prophets.”
52 Chronicles 36:15–16Again and again the LORD, the God of their fathers, sent word to His people through His messengers because He had compassion on them and on His dwelling place.

The Key Word יְזַבֵּ֔חוּ, ye.za.Be.chugenerated

The verb יְזַבֵּ֔חוּ (yezaḇeḥu) comes from the root זָבַח (zavach), meaning to sacrifice or slaughter. It indicates the act of offering something to God, typically an animal, in a religious context. Here, it describes Israel's actions of sacrificing to false gods, highlighting their disobedience and the seriousness of their idolatry.

The form is imperfect, third person masculine plural, indicating an ongoing or habitual action. This suggests that Israel continuously engaged in these acts of worship, reinforcing the theme of their persistent turning away from God.


How Translations Differ — measured against the Berean Standard Biblegenerated

The translations agree on the meaning of יְזַבֵּ֔חוּ as they sacrificed.


Sentence Structuregenerated

The finite verb קָרְא֖וּ (ka.re.'U) governs the main clause, with additional phrases detailing the actions of Israel. The structure emphasizes God's calling contrasted with Israel's response.

The sentence flows from God's call to Israel's actions, highlighting their departure from Him through a series of actions: sacrificing to Baals and burning incense to idols.


Septuagint Backgroundgenerated

The Septuagint translates יְזַבֵּ֔חוּ as ἔθυον (they sacrificed), which aligns closely with the Hebrew meaning, indicating the act of offering sacrifices. This choice underscores the continuity of the sacrificial practices, even in the context of idolatry.

The Greek term emphasizes the act of sacrifice, which is central to the worship practices mentioned in the verse.


In plain words — the whole versegenerated

Hosea 11:2 shows how God called out to Israel, but they turned away from Him. Instead of listening, they sacrificed to false gods and burned incense to idols. This verse highlights Israel's rebellion against God despite His love.


Frequently Asked Questionsgenerated

What does it mean that Israel sacrificed to Baals?

It signifies that Israel turned to worship false gods, abandoning their covenant with the true God.

How does God feel about Israel's actions?

God expresses disappointment and sorrow over their rebellion and choice to worship idols instead of Him.

What is the significance of burning incense to carved images?

Burning incense was a common practice in idol worship, symbolizing devotion to false gods and a rejection of God's sovereignty.

How does this verse relate to God's love for Israel?

It illustrates the contrast between God's enduring love and Israel's persistent disobedience, highlighting the tragedy of their relationship.


Reflection Questionsgenerated

  1. In what ways do I sometimes turn away from God despite His calls in my life?
  2. What are some modern 'idols' that distract me from my relationship with God?
  3. How can I ensure that I am responding to God's call rather than ignoring it?
  4. What steps can I take to deepen my worship of God and avoid the pitfalls of idolatry?

The early church on this verse — how the Fathers read it

An early commentary on this verse notes how Israel was called by God yet chose to follow other gods instead.

Richard Challoner 1691–1781
They called: Viz., Moses and Aaron called; but they went away after other gods and would not hear.
Early Church Fathers on Hosea 11 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Hosea 11:2 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

[As] they called them, so they went from them,.... That is, the prophets of the Lord, the true prophets, called Israel to the worship and service of God; but they turned a deaf ear to them, and their

Read John Gill on Hosea 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images. As they called them - "they", namely, monitors sent by me.

Read Robert Jamieson on Hosea 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

As they; Moses and Aaron, and other prophets, and holy, zealous judges and priests, as Samuel, &c. Called; advised, persuaded, entreated, and urged by exhortations. Them; the whole house of Israel, and among these the ten tribes, or Ephraim. So they Israelites, called and entreated, especially they of that age when the division was made, and ever since. Went from; frowardly and most disingenuously apostatized more and more, as the prophet, . Horrible ingratitude so to requite God! From them; from the prophets’ counsel and commands, delivered as they came from God. They sacrificed unto Baalim; in the desert they began this apostacy, joined themselves to Baal-peor, , and worshipped the calf…

Read Matthew Poole on Hosea 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Hosea 11:2 [As] they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images.Ver. 2. As they called them] i.e. As the prophets and ministers (whose names are here concealed, that the Word only may be glorified, as Acts 13:48) called to them, to come out of spiritual Egypt, out of darkness to light, and from the power of Satan to God, that they might receive forgiveness of sins, and inheritance among the saints, by faith that is in Christ, Acts 26:18. So they went from them] They went a contrary way, as the child Samuel, when God called him, ran to Eli; or rather as the wilful Jews, when God would have gathered them, as the hen doth her chickens…

Read John Trapp on Hosea 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(2) As they (i.e., the prophets) called them, so they (Israel) went from them.—Sought to avoid the voice and presence of the men of God.

Read Charles John Ellicott on Hosea 11 →
CambridgeThe Cambridge Bible for Schools and Colleges

2. As they called them, &c.] Or, The more they called them, &c. (comp. Hosea 4:7). Since Israel disobeyed the first call by Moses, prophets were sent to repeat the call, but their preaching only seemed to increase Israel’s obstinacy (comp. Isaiah 6:9-10; Jeremiah 7:25-26). What, then, was the good of prophecy? It kept up a church within the nation, and it developed ideas which bore fruit in due time. unto Baalim, &c.] Rather, to the Baalim (see on Hosea 2:13) … to the graven images.

Read Cambridge on Hosea 11 →
Albert Barnes1798–1870Barnes' Notes on the Bible

As they called them, so they went from them - The prophet changes his tone, no longer speaking of that one first call of God to Israel as a whole, whereby He brought out Israel as one man, His one son; which one call he obeyed.

Read Albert Barnes on Hosea 11 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

2. Jehovah’s love was met with bitter ingratitude. As they called — R.V., “The more the prophets called.” The prophets is not in the Hebrew, but the Revisers were correct in supplying it as the subject (compare Hosea 11:7).

Read Daniel Denison Whedon on Hosea 11 →

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

BSBBerean Standard Bible2020

But the more I called Israel, the farther they departed from Me. They sacrificed to the Baals and burned incense to carved images.

WEBWorld English Bible2000

They called to them, so they went from them. They sacrificed to the Baals, and burned incense to engraved images.

MSBMajority Standard Bible2022

But the more I called Israel, the farther they departed from Me. They sacrificed to the Baals and burned incense to carved images.

NETBNew English Translation2006

But the more I summoned them, the farther they departed from me. They sacrificed to the Baal idols and burned incense to images.

Tyndale line

KJVKing James Version1611

As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images.

ASVAmerican Standard Version1901

The more the prophets called them, the more they went from them: they sacrificed unto the Baalim, and burned incense to graven images.

RVARevised Version, American1894

As they called them, so they went from them: they sacrificed unto the Baalim, and burned incense to graven images.

NWBWebster's Bible1833

As they called them, so they went from them: they sacrificed to Baalim, and burned incense to graven images.

GNVGeneva Bible1599

They called them, but they went thus from them: they sacrificed vnto Baalim, and burnt incense to images.

Strictly literal

DBYDarby Translation1890

As they called them, so they went from them: they sacrificed unto the Baals, and burned incense to graven images.

YLTYoung's Literal Translation1862

They have called to them rightly, They have gone from before them, To lords they do sacrifice, And to graven images they make perfume.

LSVLiteral Standard Version2020

They have called to them correctly, || They have gone from before them, || They sacrifice to lords, || And make incense to carved images.

ILTInterlinear Literal Translation2000

The [prophets] called them; but the more they went from them: unto the Be'alim would they sacrifice, and to the graven images would they burn incense.

ULBUnlocked Literal Bible2017

The more they were called, the more they went away from me. They sacrificed to the Baals and burned incense to idols.

From the Latin

DRADouay-Rheims (Challoner)1899

As they called them, they went away from before their face: they offered victims to Baalim, and sacrificed to idols.

Simplified

FBVFree Bible Version2020

As they called them, so they went from them: they sacrificed to the Baals and offered incense to idols.

BBEBible in Basic English1949

When I sent for them, then they went away from me; they made offerings to the Baals, burning perfumes to images.

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.

clauseverbקָרְא֖וּthey.summonedprepositional phrase · prepositionalלָ(to)הֶ֑םthemclauseadverbialכֵּ֚ןsoverbהָלְכ֣וּthey.wentprepositional phrase · prepositionalמִfromnoun phraseפְּנֵיbeforeהֶ֔םthemclauseprepositional phrase · prepositionalלַtonoun phrasetheבְּעָלִ֣יםBaalsverbיְזַבֵּ֔חוּthey.sacrificedוְandclauseprepositional phrase · prepositionalלַtonoun phrasetheפְּסִלִ֖יםidolsverb phrase · verbיְקַטֵּרֽוּtheyןmade.smoke

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 agree closely, with 8 of the 9 words matched. The Dead Sea Scrolls, while containing some restored words, also reflect the same core message, indicating that Israel's actions of idolatry and sacrifice were consistently recorded across these ancient texts.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

קָרְא֖וּ לָהֶ֑ם כֵּ֚ן הָלְכ֣וּ מִפְּנֵיהֶ֔ם לַבְּעָלִ֣ים יְזַבֵּ֔חוּ וְלַפְּסִלִ֖ים יְקַטֵּרֽוּן׃

Septuagintthe Greek the translators chose, word by word
לָהֶ֑םαὐτούςכֵּ֚ןοὕτωςהָלְכ֣וּἀπῴξοντοמִפְּנֵיהֶ֔םπροσώπουלַבְּעָלִ֣יםβααλιμיְזַבֵּ֔חוּἔθυονוְלַפְּסִלִ֖יםγλυπτοῖςיְקַטֵּרֽוּן׃ἐθυμίων

8 of the 9 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.

Dead Sea Scrolls — 4Q82a copy a thousand years older than the Leningrad Codex

[קראו] [ל׳הם] [כן] [הלכו] [מפני׳הם] [לבעלים] [יזבחו] [ולפסלים] יקטרו׳ן

nothing on the leather here — 1 partly restored, 8 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.

Hosea 11:2קָרָאthey summonthey summonedקָרָאהֶםthemthemהֶםכֵּןsosoכֵּןהָלַךְthey wentthey wentהָלַךְפָּנֶהfrom beforefrom before theפָּנֶהבַּ֫עַלto the Baalto the Baalsבַּ֫עַלזָבַחthey sacrifthey sacrificedזָבַחפָּסִילand to the and to the idolפָּסִילקָטַרthey made sthey made smokeקָטַרכּוּןto establito establish: pכּוּןפָּנָהCorner (GaCorner (Gate)פָּנָהפָּסַלto hewto hewפָּסַלקָרָאto encountto encounter: mקָרָאהָלַךְto walkto walkהָלַךְבַּעַלmastermasterבַּעַלקָטַרto encloseto encloseקָטַראֲשֵׁרָהAsherahAsherahאֲשֵׁרָהצוֹםfastfastצוֹםשֵׁםnamenameשֵׁםכֹּהthusthusכֹּהאָדוֹןLordLordאָדוֹןדֶּ֫רֶךְway: roadway: roadדֶּ֫רֶךְחֻקָּהstatutestatuteחֻקָּהסָתַרto hideto hideסָתַרנוּסto fleeto fleeנוּסנָתַץto tearto tearנָתַץזֶ֫בַחsacrificesacrificeזֶ֫בַח
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Hosea 11:2

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.

they summoned them so they went from before them to the Baals they sacrificed and to the idols they made smoke !
קָרְא֖וּka.re.'U they summoned H7121 Verb · Qal · perfect third person common plural
733× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.
Amplified meaning
summoned, invited
Tyndale gloss
to call: call to
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

קָרָא 724 vb. call, proclaim, read

Qal

call, cry, utter a loud sound

call, cry

call unto some one

cry for help

proclaim

read aloud

read to oneself

summon

call = name

Niph.

reflex.

pass. be called

Pu. be called

base

Brown-Driver-Briggs glosses

H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound

. call, cry

. . call unto some one

. cry for help

. proclaim

. . read aloud

. read to oneself

. summon

. call = name

. . reflex.

. pass. be called

. be called

Strong's Hebrew Dictionary

7121 qara' kaw-raw'

a primitive root (rather identical with 7122 through the idea

of accosting a person met); to call out to (i.e. properly,

address by name, but used in a wide variety of

applications):--bewray (self), that are bidden, call (for,

forth, self, upon), cry (unto), (be) famous, guest, invite,

mention, (give) name, preach, (make) proclaim(- ation),

pronounce, publish, read, renowned, say.

see HEBREW for 07122

Translators Brief Hebrew Lexicon

קָרָא (qa.ra) — to call: call to.

: call_to/invite/entreat

1) to call, call out, recite, read, cry out, proclaim

1a) (Qal)

1a1) to call, cry, utter a loud sound

1a2) to call unto, cry (for help), call (with name of God)

1a3) to proclaim

1a4) to read aloud, read (to oneself), read

1a5) to summon, invite, call for, call and commission, appoint, call and endow

1a6) to call, name, give name to, call by

1b) (Niphal)

1b1) to call oneself

1b2) to be called, be proclaimed, be read aloud, be summoned, be named

1c) (Pual) to be called, be named, be called out, be chosen

קָרָא (qa.ra) — to call: call by.

: call_by/name

1) to call, call out, recite, read, cry out, proclaim

1a) (Qal)

1a1) to call, cry, utter a loud sound

1a2) to call unto, cry (for help), call (with name of God)

1a3) to proclaim

1a4) to read aloud, read (to oneself), read

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common plural
HVqp3cp
they summoned them so they went from before them to the Baals they sacrificed and to the idols they made smoke !
לָהֶ֑םla.Hem them H9038 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

הֶם (hem) — them.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural

Morphologythe parsing behind the code
Berean parsing
HR/Sp3mp — Preposition · suffix
HR/Sp3mp
they summoned them so they went from before them to the Baals they sacrificed and to the idols they made smoke !
כֵּ֚ןken so H3651 Adverb
771× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means 'so' or 'thus', often used to show agreement or confirmation, like in the book of Genesis. It can also mean 'rightly' or 'justly', as in doing something the correct way. It appears in various forms throughout the Old Testament.
Tyndale gloss
right
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כֵּן adj. right, veritable, honest

right

veritable, true

pl. concr. honest (men)

base

כִּי עַל כֵּן forasmuch as

base

כֵּן adv. so

base

Brown-Driver-Briggs glosses

H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so

Strong's Hebrew Dictionary

3651 ken kane

from 3559; properly, set upright; hence (figuratively as

adjective) just; but usually (as adverb or conjunction)

rightly or so (in various applications to manner, time and

relation; often with other particles):--+ after that

(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be

(for which) cause, + following, howbeit, in (the) like

(manner, -wise), X the more, right, (even) so, state,

straightway, such (thing), surely, + there (where)-fore, this,

thus, true, well, X you.

see HEBREW for 03559

Translators Brief Hebrew Lexicon

כֵּן (ken) — right.

adv

adj

1) right, just, honest, true, veritable

1a) right, just, honest

1b) correct

1c) true, veritable

[כִּי עַל] כֵּן ([ki al] ken) — as.

adv

forasmuch as, since

כֵּן (ken) — so.

adv

1) so, therefore, thus

1a) thus, so

1b) just so

1c) therefore

1d) so...as (paired with adv)

1e) then

1f) forasmuch as (in phrase)

1g) (with prep)

1g1) therefore, this being so (specific)

1g2) hitherto

1g3) therefore, on this ground (general)

1g4) afterwards

1g5) in such case

Aramaic equivalent: ken (כֵּן "thus" H3652)

Morphologythe parsing behind the code
Berean parsing
Part — Adverb
HD
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…

Easton's Bible Dictionary

So

(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.

Smith's Bible Dictionary

"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).

American Tract Society Bible Dictionary

King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.

So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…

The company it keepswords that stand beside it more often than chance
they summoned them so they went from before them to the Baals they sacrificed and to the idols they made smoke !
הָלְכ֣וּha.le.Khu they went H1980 Verb · Qal · perfect third person common plural
1,549× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means to walk or go, used in many different contexts in the Bible. It can describe physical movement, but also spiritual or emotional journeys. Appears in various forms, such as 'to go' or 'to walk'.
Amplified meaning
turned away, went astray
Tyndale gloss
to go: walk
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָלַךְ 1546 vb. go, come, walk

Qal Impf. usually (629 t.) as if from ילך

lit.

of persons

Also of animals, in similar meanings and combinations

in like manner of inanimate things

The inf. abs. is often used

as in other vbs., quite independently

to intensify meaning of finite form

most noteworthy is the joining of the Inf. abs.

with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

with a foll. vb. fin. c. ו consec. (rare)

in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance

twice, where vb. fin. is not הלך, but another vb. denoting motion

quite by itself

13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

akin to the use of Inf. abs. are some instances of Pt.

In combination with other verbal forms

Fig.; the most common uses follow; in most the origin in a literal meaning is evident:

pass away, die

Read the full entry →
Brown-Driver-Briggs glosses

H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons

. Also of animals, in similar meanings and combinations

. in like manner of inanimate things

. The inf. abs. is often used . as in other vbs., quite independently

. to intensify meaning of finite form

. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance

. with a foll. vb. fin. c. ו consec. (rare)

. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance

. twice, where vb. fin. is not הלך, but another vb. denoting motion

. quite by itself

. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.

. akin to the use of Inf. abs. are some instances of Pt.

. In combination with other verbal forms

Read the full entry →
Strong's Hebrew Dictionary

1980 halak haw-lak'

akin to 3212; a primitive root; to walk (in a great variety

of applications, literally and figuratively):--(all) along,

apace, behave (self), come, (on) continually, be conversant,

depart, + be eased, enter, exercise (self), + follow, forth,

forward, get, go (about, abroad, along, away, forward, on,

out, up and down), + greater, grow, be wont to haunt, lead,

march, X more and more, move (self), needs, on, pass (away),

be at the point, quite, run (along), + send, speedily, spread,

still, surely, + tale-bearer, + travel(-ler), walk (abroad,

on, to and fro, up and down, to places), wander, wax,

(way-)faring man, X be weak, whirl.

see HEBREW for 03212

Translators Brief Hebrew Lexicon

הָלַךְ (ha.lakh) — to go: went.

: went/go[away]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: come.

: come[nearer]

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

1c2) to walk about

1d) (Niphal) to lead, bring, lead away, carry, cause to walk

הָלַךְ (ha.lakh) — to go: walk.

: walk/move

1) to go, walk, come

1a) (Qal)

1a1) to go, walk, come, depart, proceed, move, go away

1a2) to die, live, manner of life (fig.)

1b) (Piel)

1b1) to walk

1b2) to walk (fig.)

1c) (Hithpael)

1c1) to traverse

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common plural
HVqp3cp
they summoned them so they went from before them to the Baals they sacrificed and to the idols they made smoke !
מִפְּנֵיהֶ֔םmi.pe.nei.Hem from before them H6440 Preposition · noun common masculine plural construct · suffix
2,127× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.
Tyndale gloss
face
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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)

Read the full entry →
Translators Brief Hebrew Lexicon

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…

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffix
HR/Ncmpc/Sp3mp
The company it keepswords that stand beside it more often than chance
they summoned them so they went from before them to the Baals they sacrificed and to the idols they made smoke !
לַבְּעָלִ֣יםla.be.'a.Lim to the Baals H1168 Preposition · noun
82× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Refers to the Phoenician deity Baal, mentioned in the books of Numbers and Judges as a false god.
Amplified meaning
false gods, idols
Tyndale gloss
Baal
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בַּעַל (ba'al) means 'owner' or 'lord' and is notably used as a divine name for Baal, a Phoenician deity. It can refer to husbands, rulers, and inhabitants as well. The term also denotes specific individuals and locations, including a town in Simeon and men from the tribes of Benjamin and Reuben. The entries consistently emphasize its meaning as 'lord'.

Brown-Driver-Briggs Hebrew Lexicon (full)

בַּעַל 166 n.m. owner, lord

owner

husband

citizens, inhabitants

rulers, lords

n. of relation

Esp. lord, specif. as divine name, Baal.

base

בַּ֫עַל

n.pr.loc. city in tribe of Simeon

n.pr.m.

a Reubenite

a Gibeonite

base

Brown-Driver-Briggs glosses

H1168 בַּ֫עַל owner, lord . . owner

. husband

. citizens, inhabitants

. rulers, lords

. n. of relation

. lord, specif. as divine name, Baal.

Strong's Hebrew Dictionary

1168 Ba`al bah'-al

the same as 1167; Baal, a Phoenician deity:--Baal, (plural)

Baalim.

see HEBREW for 01167

Translators Brief Hebrew Lexicon

בַּעַל (ba.al) — Baal.

§ Baal = "lord"

esp. lord, specif. as divine name, Baal

supreme male divinity of the Phoenicians or Canaanites

בַּ֫עַל (ba.al) — Baal.

A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.30;

son of: Abiel (H0022) and Maacah (H4601N);

brother of: Kish (H7027), Ner (H5369), Abdon (H5658J), Zur (H6698I), Nadab (H5070J), Gedor (H1446I), Ahio (H0283I), Zecher (H2144) and Mikloth (H4732)

§ Baal = "lord"

בַּ֫עַל (ba.al) — Baal.

A man of the tribe of Reuben living at the time of Divided Monarchy, only mentioned at 1Ch.5.5;

son of: Reaiah (H7211);

father of: Beerah (H0880)

§ Baal = "lord"

בַּ֫עַל (ba.al) — Baal.

Baal = "lord"

a town of Simeon, probably identical to Baalath-beer

Another name of ba.a.lat be.er (בַּעֲלַת בְּאֵר "Baalath-beer" H1192)

בַּעַל (ba.al) — (Bamoth)-baal.

Baal = "lord"

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun
HRd/Ntmpa
they summoned them so they went from before them to the Baals they sacrificed and to the idols they made smoke !
יְזַבֵּ֔חוּye.za.Be.chu they sacrificed H2076 Verb · Piel · imperfect third person masculine plural
134× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To sacrifice means to slaughter an animal, usually for a religious offering, as seen in the Bible's instructions for worship. This term is used in many contexts, including sacrifices for eating or in divine judgment. It's often translated as 'kill' or 'offer' in the KJV.
Amplified meaning
offered, slaughtered
Tyndale gloss
to sacrifice
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

זָבַח 134 vb. slaughter for sacrifice

Qal 112

slaughter for sacrifice

slaughter for eating

slaughter for divine judgment

Pi. 22 sacrifice

base

Brown-Driver-Briggs glosses

H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice

. slaughter for eating

. slaughter for divine judgment

. sacrifice

Strong's Hebrew Dictionary

2076 zabach zaw-bakh'

a primitive root; to slaughter an animal (usually in

sacrifice):--kill, offer, (do) sacrifice, slay.

Translators Brief Hebrew Lexicon

זָבַח (za.vach) — to sacrifice.

1) to slaughter, kill, sacrifice, slaughter for sacrifice

1a) (Qal)

1a1) to slaughter for sacrifice

1a2) to slaughter for eating

1a3) to slaughter in divine judgment

1b) (Piel) to sacrifice, offer sacrifice

Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)

Morphologythe parsing behind the code
Berean parsing
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine plural
HVpi3mp
they summoned them so they went from before them to the Baals they sacrificed and to the idols they made smoke !
וְלַפְּסִלִ֖יםve.la.pe.si.Lim and to the idols H6456 Conjunction · preposition · noun common masculine plural absolute
23× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word refers to an idol or carved image, often used to describe false gods or objects of worship. It is sometimes translated as graven image or quarry, emphasizing the act of carving or shaping the idol. This concept is seen in the Bible as a form of rebellion against God.
Amplified meaning
graven, man-made idols
Tyndale gloss
idol
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פָּסִיל (pasil) refers to an idol or a carved image, derived from the root word for idol, פֶּ֫סֶל (pesel). It encompasses the concept of a graven image and is noted in various contexts related to idolatry. The entries indicate that it is closely related to another term for idol, but do not present significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[פָּסִיל] 23 n.m. id. [פֶּ֫סֶל]

base

Brown-Driver-Briggs glosses

H6456 [פָּסִיל] id. [פֶּ֫סֶל]

Strong's Hebrew Dictionary

6456 pciyl pes-eel'

from 6458; an idol:--carved (graven) image, quarry.

see HEBREW for 06458

Translators Brief Hebrew Lexicon

פָּסִיל (pe.sil) — idol.

image, idol, graven image

Another spelling of pe.sel (פֶּ֫סֶל "idol" H6459)

Morphologythe parsing behind the code
Berean parsing
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absolute
HC/Rd/Ncmpa
they summoned them so they went from before them to the Baals they sacrificed and to the idols they made smoke !
יְקַטֵּרֽוּן׃ye.ka.te.Run they made smoke ! H6999 Verb piel imperfect third person masculine plural · suffix
116× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to the act of burning incense as an act of worship, often using a special altar. It involves turning something into a fragrant smoke, and is an important part of Old Testament rituals and sacrifices.
Amplified meaning
made offerings, perfumed
Tyndale gloss
to offer: burn
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָטַר (*qatar*) is a verb meaning to smoke or burn, particularly in the context of sacrifices and incense. It has various forms, including nouns for incense (מֻקְטָר, *muqtar*) and incense-altar (מְקַטֵרָה, *meqaterah*). The entries indicate its use in worship practices, with a focus on creating fragrance through fire.

Brown-Driver-Briggs Hebrew Lexicon (full)

[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke

Pi. make sacrifices smoke, offer them by burning

Pu. fumigated with myrrh

Hiph.

make sacrifices smoke

cause incense to smoke, offer incense

make smoke upon

Hoph. be made to smoke as a sacrifice

base

מֻקְטָר n.m. incense;—abs. Mal 1:11

ref

[מְקַטֵרָה] n.f. incense-altar;—pl. abs. 2 Ch 30:14.

ref

Brown-Driver-Briggs glosses

H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar

Strong's Hebrew Dictionary

6999 qatar kaw-tar'

a primitive root (identical with 7000 through the idea of

fumigation in a close place and perhaps thus driving out the

occupants); to smoke, i.e. turn into fragrance by fire

(especially as an act of worship):--burn (incense, sacrifice)

(upon), (altar for) incense, kindle, offer (incense, a

sacrifice).

see HEBREW for 07000

Translators Brief Hebrew Lexicon

קָטַר (qa.tar) — to offer: burn.

: burn

v

1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke

1a) (Piel)

1a1) to make sacrifices smoke

1a2) to sacrifice

1b) (Pual) to smoke a sacrifice

1c) (Hiphil)

1c1) to make sacrifices smoke

1c2) to cause incense to smoke, offer incense

1c3) to make smoke upon

1d) (Hophal) to be made to smoke

מֻקְטָר (muq.tar) — incense.

v

incense

מְקַטֵרָה (me.qa.te.rah) — incense-altar.

incense-altar

קָטַר (qa.tar) — to offer: offer.

: offer

v

1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke

1a) (Piel)

1a1) to make sacrifices smoke

1a2) to sacrifice

1b) (Pual) to smoke a sacrifice

1c) (Hiphil)

1c1) to make sacrifices smoke

1c2) to cause incense to smoke, offer incense

1c3) to make smoke upon

1d) (Hophal) to be made to smoke

קָטַר (qa.tar) — to offer: to perfume.

: perfume

v

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Piel-Imperf-3mp | Suff — Verb piel imperfect third person masculine plural · suffix
HVpi3mp/Sn
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

smok: Used figuratively of the divine jealousy (De 29:20) and anger (Ps 74:1); symbolic of the glory of the divine holiness (Isa 4:5; 6:4; Re 15:8).

Nave's Topical Bible

→ FIGURATIVE Isa 6:4; Ho 13:3

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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