Hosea 12:14 — Word Study
WLCהִכְעִ֥יס אֶפְרַ֖יִם תַּמְרוּרִ֑ים וְדָמָיו֙ עָלָ֣יו יִטּ֔וֹשׁ וְחֶ֨רְפָּת֔וֹ יָשִׁ֥יב ל֖וֹ אֲדֹנָֽיו׃
BSAprophetnâbîyʼ to ascendʻâlâh The LordYᵉhôvâh Obj.ʼêth IsraelYisrâʼêl EgyptMitsrayim prophetnâbîyʼ to keepshâmar
| Greek | English | Parsing |
|---|---|---|
| הִכְעִ֥יס | he has provoked to anger | Verb, Hiphil, perfect third person masculine singular |
| אֶפְרַ֖יִם | Ephraim | Noun proper masculine |
| תַּמְרוּרִ֑ים | bitterness | Noun common, masculine plural absolute |
| וְדָמָיו֙ | and blood his | Conjunction, noun common masculine plural construct, suffix |
| עָלָ֣יו | on him | Preposition, suffix |
| יִטּ֔וֹשׁ | he will leave | Verb, Qal, imperfect third person masculine singular |
| וְחֶ֨רְפָּת֔וֹ | and reproach his | Conjunction, noun common feminine singular construct, suffix |
| יָשִׁ֥יב | he will repay | Verb, Hiphil, imperfect third person masculine singular |
| ל֖וֹ | to him | Preposition, suffix |
| אֲדֹנָֽיו׃ | lord his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ephraim has provoked bitter anger, so his Lord will leave his bloodguilt upon him and repay him for his contempt. |
| KJV | Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him. |
| ASV | Ephraim hath provoked to anger most bitterly: therefore shall his blood be left upon him, and his reproach shall his Lord return unto him. |
| YLT | Ephraim hath provoked most bitterly, And his blood on himself he leaveth, And his reproach turn back to him doth his Lord! |
| WEB | Ephraim has bitterly provoked anger. Therefore his blood will be left on him, and his Lord will repay his contempt. |
| BBE | I have been bitterly moved to wrath by Ephraim; so that his blood will be on him, and the Lord will make his shame come back on him. |
Where they part company is תַּמְרוּרִ֑ים — see How Translations Differ.
The sentence has a main clause followed by two consequence clauses, highlighting the direct relationship between Ephraim's actions and the resulting divine response.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבְּ
verbוְ
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 12:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of Ephraim's Actionsgenerated
Hosea 12:14 speaks of Ephraim provoking God to anger through their actions. This verse serves as a reminder of the consequences that follow such behavior, as God will not overlook bloodguilt and contempt. The surrounding verses highlight Israel's history of rebellion and the prophetic message of impending judgment, emphasizing the need for repentance and accountability.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 17:7–18 | All this happened because the people of Israel had sinned against the LORD their God, who had brought them out of the land of Egypt from under the hand of Pharaoh king of Egypt. They had worshiped other gods |
| 2 | Ezekiel 23:2–10 | “Son of man, there were two women, daughters of the same mother, |
| 3 | 2 Samuel 1:16 | For David had said to the Amalekite, “Your blood be on your own head because your own mouth has testified against you, saying, ‘I killed the LORD’s anointed.’” |
| 4 | 1 Kings 2:33–34 | Their blood will come back upon the heads of Joab and his descendants forever; but for David, his descendants, his house, and his throne, there shall be peace from the LORD forever.” |
| 5 | Ezekiel 18:13 | He engages in usury and takes excess interest. Will this son live? He will not! Since he has committed all these abominations, he will surely die; his blood will be on his own head. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — הִכְעִ֥יס, hikh.'Isgenerated
The verb הִכְעִ֥יס (hikh.'Is) is a Hiphil perfect form, indicating that Ephraim has actively provoked anger. This word conveys a strong sense of causing someone to become angry, reflecting the emotional weight of the situation. It shows that Ephraim's actions are not passive but rather an active engagement in provoking God's wrath.
This verb is derived from the root כָּעַס (ka`as), which encompasses a range of emotions related to anger and vexation. The use of the Hiphil form emphasizes the causative aspect, highlighting Ephraim's role in stirring up God's intense displeasure.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action centered around the finite verb הִכְעִ֥יס (he has provoked). The structure reveals Ephraim as the subject provoking God's anger, followed by the consequences of bloodguilt and reproach, which are articulated through further verbs and noun phrases.
The arrangement emphasizes the cause-and-effect relationship, where Ephraim's actions lead directly to God's response. The use of conjunctions and prepositional phrases links the ideas, illustrating the severity of the situation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb הִכְעִ֥יס is rendered as καὶ (kai), which serves as a conjunction rather than a direct translation. This choice indicates a shift in focus, as the Greek text may prioritize the continuity of thought rather than the emotional provocation.
The Greek translation does not fully capture the intensity of the Hebrew term for bitterness, which may suggest a less severe interpretation of Ephraim's actions.
In plain words — the whole versegenerated
Hosea 12:14 tells us that Ephraim has provoked God to intense anger, leading to serious consequences for his actions. The verse warns that God will hold Ephraim accountable for his bloodguilt and contempt. This serves as a reminder of the importance of acknowledging one's actions and the repercussions they may bring.
Frequently Asked Questionsgenerated
It means that Ephraim's actions have caused God to become intensely angry, indicating a serious breach in their relationship with Him.
Bloodguilt refers to the guilt incurred from shedding blood, often associated with murder or violence, and signifies the moral and spiritual consequences of such actions.
God will hold Ephraim accountable for his contempt, indicating that there will be repercussions for his actions, including divine judgment.
We learn the importance of being mindful of our actions and their consequences, especially in our relationship with God.
Reflection Questionsgenerated
- In what ways might I be provoking God through my actions or attitudes?
- How can I ensure that I take responsibility for my actions and their consequences?
- What steps can I take to avoid falling into contempt or disregard for God's commands?
- How does understanding the concept of bloodguilt impact my view of justice and mercy?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 12:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEphraim provoked [him] to anger most bitterly,.... The Vulgate Latin version supplies it, me; that is, God, as Kimchi; or his Lord, as it may be supplied from the last clause of the verse; the sense
Read John Gill on Hosea 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEphraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him. Ephraim provoked him to anger most bitterly - "Him," i:e., God.
Read Robert Jamieson on Hosea 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEphraim provoked him to anger most bitterly: after all the means used from time to time to reclaim idolatrous sinning Israel, yet still they provoked God to indignation by their idolatries, perjuries, oppressions, murders, and all manner of sins which use to be rife among idolaters; these things were bitterness unto God. Therefore, seeing he will incorrigibly persist as he hath begun, and end in sin and misery, shall he leave his blood upon him; he shall bear the guilt and punishment of all his blood, his murders of the innocent, of those that testified against him, and, as one who hath murdered himself, shall bear his own guilt too. His reproach, which Ephraim hath east upon the prophets…
Read Matthew Poole on Hosea 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 12:14 Ephraim provoked [him] to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.Ver. 14. Ephraim hath provoked him to anger, most bitterly] Heb. with bitterness, or unto bitter displeasure, or with bitter things, that is, sins that embitter God’ s Spirit and put thunderbolts into his hands. Excusserunt ex suavissimo pectore meo suavitatem. As a bee stings not till provoked, so neither doth God punish till there be no remedy, 2 Chronicles 36:16. If Ephraim will provoke him to anger (which he will not dare to do to his landlord), if he will put it to the trial, whether God can be angry, as those did (εδοκιμασαν), Hebrews…
Read John Trapp on Hosea 12 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) But the rift in the clouds closes again, and another severe rebuke follows. “Jacob” and “Israel” give place to the proud tribal name of Ephraim. This portion of the whole house of Israel incurs the charge. Read, Ephraim hath provoked bitter feeling. The bloodguiltinese of Moloch sacrifices and other iniquity God will not remove. (Comp. Genesis 27:43; Genesis 27:28-29, for the foundation of these references.)
Read Charles John Ellicott on Hosea 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Therefore shall he leave his blood upon him] He will not remove his guilt. These are similar to our Lord's words, John 3:36; John 9:41: "He that believeth not on the Son of God, shall not see life, for the wrath of God ABIDETH ON HIM" - shall not be removed by any remission, as he rejects the only way in which he can be saved. Because ye say, We see; therefore, YOUR SIN REMAINETH, i.e., it still stands charged against you. Your miseries and destruction are of your own procuring; your perdition is of yourselves. God is as merciful as he is just.
Read AdamClarke on Hosea 12 →
CambridgeThe Cambridge Bible for Schools and Colleges14. This verse would be less abrupt if it immediately followed Hosea 12:11, of which it might be taken to furnish a fuller justification. provoked] Rather, hath provoked.therefore shall he leave his blood] Rather, and his bloodshed will he cast; i.e. Jehovah will bring sudden retribution upon him for his bloodguiltiness (comp. Hosea 1:4, Hosea 4:2). his reproach] i.e., the insult to Jehovah in Israel’s idolatry (comp. Isaiah 65:7).
Read Cambridge on Hosea 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleEphraim provoked - the Lord most bitterly Literally, “with bitternesses,” i. e., with most heinous sins, such as are most grievously displeasing to God, and were a most bitter requital of all His goodness.
Read Albert Barnes on Hosea 12 →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
Ephraim has provoked bitter anger, so his Lord will leave his bloodguilt upon him and repay him for his contempt.
Ephraim has bitterly provoked anger. Therefore his blood will be left on him, and his Lord will repay his contempt.
Ephraim has provoked bitter anger, so his Lord will leave his bloodguilt upon him and repay him for his contempt.
But Ephraim bitterly provoked him to anger; so he will hold him accountable for the blood he has shed, his Lord will repay him for the contempt he has shown.
Tyndale line
Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.
Ephraim hath provoked to anger most bitterly: therefore shall his blood be left upon him, and his reproach shall his Lord return unto him.
Ephraim hath provoked to anger most bitterly: therefore shall his blood be left upon him, and his reproach shall his Lord return unto him.
Ephraim provoked him to anger most bitterly: therefore will he leave his blood upon him, and his reproach will his Lord return to him.
But Ephraim prouoked him with hie places: therefore shall his blood be powred vpon him, and his reproche shall his Lord reward him.
Strictly literal
Ephraim provoked [him] to anger most bitterly; and his Lord shall leave his blood upon him, and recompense unto him his reproach.
Ephraim hath provoked most bitterly, And his blood on himself he leaveth, And his reproach turn back to him doth his Lord!
Ephraim has most bitterly provoked, || And he leaves his blood on himself, || And his Lord turns his reproach back to him!”
(12:15) [Yet] Ephraim provoked [him] to anger most bitterly: therefore will his Lord cast his blood-guiltiness upon him, and his reproach will he recompense unto him.
Ephraim has bitterly angered Yahweh. So his Lord will leave his blood on him and will turn back on him his disgrace.
From the Latin
Ephraim hath provoked me to wrath with his bitterness, and his blood shall come upon him, and his Lord will render his reproach unto him.
Simplified
Ephraim has really upset the Lord, and the Lord will let them have the consequences of their bloodshed and pay them back for their contempt.
I have been bitterly moved to wrath by Ephraim; so that his blood will be on him, and the Lord will make his shame come back on him.
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 of Hosea 12:14 states that Ephraim has provoked bitter anger and that his Lord will leave his bloodguilt upon him and repay him for his contempt. The Septuagint largely agrees with the Masoretic Text, matching 8 of the 10 words, though its word order and articles differ, indicating a similar but distinct translation approach. The Dead Sea Scrolls fragment 4Q82 contains only partial text from this verse, with 8 words supplied entirely by an editor, so it does not provide a complete comparison but suggests some alignment with the themes of the Masoretic Text.
הִכְעִ֥יס אֶפְרַ֖יִם תַּמְרוּרִ֑ים וְדָמָיו֙ עָלָ֣יו יִטּ֔וֹשׁ וְחֶ֨רְפָּת֔וֹ יָשִׁ֥יב ל֖וֹ אֲדֹנָֽיו׃
8 of the 10 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.
[ובנביא] [העלה] [יהוה] [את] [ישראל] [ממצרים] [ובנביא] [נשמר]
8 words of the verse are on this fragment — 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 12:14
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.
כָּעַס (ka`as) is a Hebrew verb that conveys a range of emotions related to anger and vexation. It can mean to be angry, vexed, or indignant, and can also imply provoking someone to anger. The word has different forms, including Qal (to be angry), Piel (to provoke to anger), and Hiphil (to vex).
כָּעַס vb. be vexed, angry
Qal
be vexed, indignant
be angry
Piel. provoke to anger
Hiph.
vex
vex, provoke to anger
base
H3707 כָּעַס be vexed, angry
3707 ka`ac kaw-as'
a primitive root; to trouble; by implication, to grieve,
rage, be indignant:--be angry, be grieved, take indignation,
provoke (to anger, unto wrath), have sorrow, vex, be wroth.
כָּעַס (ka.as) — to provoke.
1) to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath
1a) (Qal)
1a1) to be vexed, be indignant
1a2) to be angry
1b) (Piel) to provoke to anger
1c) (Hiphil)
1c1) to vex
1c2) to vex, provoke to anger
HVhp3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
HNpm — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
תַּמְרוּר (tamruwr) refers to bitterness, specifically in a plural form that suggests a collective sense of bitterness. The entries consistently define it as a noun related to the concept of bitterness, with no significant disagreement among the lexicons.
[תַּמְרוּר] n.m. bitterness
base
H8563 תַּמְרוּר
8563 tamruwr tam-roor'
from 4843; bitterness (plural as collective):--X most
bitter(-ly).
see HEBREW for 04843
תַּמְרוּר (tam.rur) — bitterness.
bitterness
HNcmpa — Noun common · masculine plural absoluteHNcmpa
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
HC/Ncmpc/Sp3ms — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
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
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word נָטַשׁ (*natash*) is built from a primitive root meaning to pound or smite, which implies dispersing or thrusting off. It covers a range of meanings including to leave, forsake, permit, and abandon. The word can also refer to being forsaken or loosened, and is used in contexts such as deserted palaces.
נָטַשׁ vb. leave, forsake, permit
Qal
leave, let alone
usu. forsake, abandon
permit
Niph.
be forsaken
be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
be let go, spread abroad
Pu. palaces are abandoned, deserted
base
H5203 נָטַשׁ leave, forsake, permit .. leave, let alone
. usu. forsake, abandon
. permit
. . be forsaken
. be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
. be let go, spread abroad
. palaces are abandoned, deserted
5203 natash naw-tash'
a primitive root; properly, to pound, i.e. smite; by
implication (as if beating out, and thus expanding) to
disperse; also, to thrust off, down, out or upon (inclusively,
reject, let alone, permit, remit, etc.):--cast off, drawn, let
fall, forsake, join (battle), leave (off), lie still, loose,
spread (self) abroad, stretch out, suffer.
נָטַשׁ (na.tash) — to leave.
1) to leave, permit, forsake, cast off or away, reject, suffer, join, spread out or abroad, be loosed, cease, abandon, quit, hang loose, cast down, make a raid, lie fallow, let fall, forgo, draw
1a) (Qal)
1a1) to leave, let alone, lie fallow, entrust to
1a2) to forsake, abandon
1a3) to permit
1b) (Niphal)
1b1) to be forsaken
1b2) to be loosened, be loose
1b3) to be let go, spread abroad
1c) (Pual) to be abandoned, be deserted
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
HC/Ncfsc/Sp3ms — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
