Hosea 11:2 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| קָרְא֖וּ | they summoned | Verb, Qal, perfect third person common plural |
| לָהֶ֑ם | them | Preposition, suffix |
| כֵּ֚ן | so | Adverb |
| הָלְכ֣וּ | they went | Verb, Qal, perfect third person common plural |
| מִפְּנֵיהֶ֔ם | from before them | Preposition, noun common masculine plural construct, suffix |
| לַבְּעָלִ֣ים | to the Baals | Preposition, noun |
| יְזַבֵּ֔חוּ | they sacrificed | Verb, Piel, imperfect third person masculine plural |
| וְלַפְּסִלִ֖ים | and to the idols | Conjunction, preposition, noun common masculine plural absolute |
| יְקַטֵּרֽוּן׃ | they made smoke ! | Verb piel imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the more I called Israel, the farther they departed from Me. They sacrificed to the Baals and burned incense to carved images. |
| KJV | As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images. |
| ASV | The more the prophets called them, the more they went from them: they sacrificed unto the Baalim, and burned incense to graven images. |
| YLT | They have called to them rightly, They have gone from before them, To lords they do sacrifice, And to graven images they make perfume. |
| WEB | They called to them, so they went from them. They sacrificed to the Baals, and burned incense to engraved images. |
| BBE | When I sent for them, then they went away from me; they made offerings to the Baals, burning perfumes to images. |
The translations agree on the meaning of יְזַבֵּ֔חוּ as they sacrificed.
The sentence has a main clause followed by two participial phrases that describe Israel's actions in response to God's call.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 11:7 | My people are bent on turning from Me. Though they call to the Most High, He will by no means exalt them. |
| 2 | Deuteronomy 29:2–4 | Moses 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. |
| 3 | 1 Samuel 8:7–9 | And 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. |
| 4 | 2 Kings 17:13–15 | Yet 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.” |
| 5 | 2 Chronicles 36:15–16 | Again 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 Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
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
It signifies that Israel turned to worship false gods, abandoning their covenant with the true God.
God expresses disappointment and sorrow over their rebellion and choice to worship idols instead of Him.
Burning incense was a common practice in idol worship, symbolizing devotion to false gods and a rejection of God's sovereignty.
It illustrates the contrast between God's enduring love and Israel's persistent disobedience, highlighting the tragedy of their relationship.
Reflection Questionsgenerated
- In what ways do I sometimes turn away from God despite His calls in my life?
- What are some modern 'idols' that distract me from my relationship with God?
- How can I ensure that I am responding to God's call rather than ignoring it?
- 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.
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 CommentaryAs 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 BibleAs 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 TestamentsHosea 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 Colleges2. 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 BibleAs 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 Bible2. 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
But the more I called Israel, the farther they departed from Me. They sacrificed to the Baals and burned incense to carved images.
They called to them, so they went from them. They sacrificed to the Baals, and burned incense to engraved images.
But the more I called Israel, the farther they departed from Me. They sacrificed to the Baals and burned incense to carved images.
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
As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images.
The more the prophets called them, the more they went from them: they sacrificed unto the Baalim, and burned incense to graven images.
As they called them, so they went from them: they sacrificed unto the Baalim, and burned incense to graven images.
As they called them, so they went from them: they sacrificed to Baalim, and burned incense to graven images.
They called them, but they went thus from them: they sacrificed vnto Baalim, and burnt incense to images.
Strictly literal
As they called them, so they went from them: they sacrificed unto the Baals, and burned incense to graven images.
They have called to them rightly, They have gone from before them, To lords they do sacrifice, And to graven images they make perfume.
They have called to them correctly, || They have gone from before them, || They sacrifice to lords, || And make incense to carved images.
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.
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
As they called them, they went away from before their face: they offered victims to Baalim, and sacrificed to idols.
Simplified
As they called them, so they went from them: they sacrificed to the Baals and offered incense to idols.
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.
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.
קָרְא֖וּ לָהֶ֑ם כֵּ֚ן הָלְכ֣וּ מִפְּנֵיהֶ֔ם לַבְּעָלִ֣ים יְזַבֵּ֔חוּ וְלַפְּסִלִ֖ים יְקַטֵּרֽוּן׃
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.
[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.
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.
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.
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
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
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
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
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
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.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
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
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)
Part — AdverbHD
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…
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.
"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).
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…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
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'.
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
H1168 בַּ֫עַל owner, lord . . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
. lord, specif. as divine name, Baal.
1168 Ba`al bah'-al
the same as 1167; Baal, a Phoenician deity:--Baal, (plural)
Baalim.
see HEBREW for 01167
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"
Prep | N-proper — Preposition · nounHRd/Ntmpa
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.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
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)
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
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.
[פָּסִיל] 23 n.m. id. [פֶּ֫סֶל]
base
H6456 [פָּסִיל] id. [פֶּ֫סֶל]
6456 pciyl pes-eel'
from 6458; an idol:--carved (graven) image, quarry.
see HEBREW for 06458
פָּסִיל (pe.sil) — idol.
image, idol, graven image
Another spelling of pe.sel (פֶּ֫סֶל "idol" H6459)
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
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.
[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
H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar
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
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
V-Piel-Imperf-3mp | Suff — Verb piel imperfect third person masculine plural · suffixHVpi3mp/Sn
