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Hosea 12:14 — Word Study

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WLCהִכְעִ֥יס אֶפְרַ֖יִם תַּמְרוּרִ֑ים וְדָמָיו֙ עָלָ֣יו יִטּ֔וֹשׁ וְחֶ֨רְפָּת֔וֹ יָשִׁ֥יב ל֖וֹ אֲדֹנָֽיו׃

BSAprophetnâbîyʼ to ascendʻâlâh The LordYᵉhôvâh Obj.ʼêth IsraelYisrâʼêl EgyptMitsrayim prophetnâbîyʼ to keepshâmar

Word
Listen & take awayHosea 12
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 14 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 ('a.do.Nav) — no per-word recordings of the Hebrew exist to link to.
Take it away
Hosea 12:14quick helps
In a sentenceEphraim has stirred up God's intense anger, leading to consequences for his actions.
Who is speakingThe prophet Hosea, addressing the people of Israel.
Where we areThis verse is part of a warning about the consequences of Israel's actions, particularly Ephraim's.
The hard wordתַּמְרוּרִ֑ים
Take awayEphraim's actions have serious repercussions, resulting in divine judgment.
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 ›
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 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

11Is there iniquity in Gilead? They will surely come to nothing. Do they sacrifice bulls in Gilgal? Indeed, their altars will be heaps of stones in the furrows of the field.
12Jacob fled to the land of Aram and Israel worked for a wife— for a wife he tended sheep.
13But by a prophet the LORD brought Israel out of Egypt, and by a prophet he was preserved.
14Ephraim has provoked bitter anger, so his Lord will leave his bloodguilt upon him and repay him for his contempt.

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

ReferenceText (BSB)
12 Kings 17:7–18All 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
2Ezekiel 23:2–10“Son of man, there were two women, daughters of the same mother,
32 Samuel 1:16For 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.’”
41 Kings 2:33–34Their 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.”
5Ezekiel 18:13He 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

What does it mean that Ephraim has provoked bitter anger?

It means that Ephraim's actions have caused God to become intensely angry, indicating a serious breach in their relationship with Him.

What is bloodguilt?

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.

How does God respond to Ephraim's contempt?

God will hold Ephraim accountable for his contempt, indicating that there will be repercussions for his actions, including divine judgment.

What can we learn from Ephraim's actions?

We learn the importance of being mindful of our actions and their consequences, especially in our relationship with God.


Reflection Questionsgenerated

  1. In what ways might I be provoking God through my actions or attitudes?
  2. How can I ensure that I take responsibility for my actions and their consequences?
  3. What steps can I take to avoid falling into contempt or disregard for God's commands?
  4. 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 Bible

Ephraim 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 Commentary

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 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 Bible

Ephraim 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 Testaments

Hosea 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 Bible

Verse 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 Colleges

14. 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 Bible

Ephraim 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

BSBBerean Standard Bible2020

Ephraim has provoked bitter anger, so his Lord will leave his bloodguilt upon him and repay him for his contempt.

WEBWorld English Bible2000

Ephraim has bitterly provoked anger. Therefore his blood will be left on him, and his Lord will repay his contempt.

MSBMajority Standard Bible2022

Ephraim has provoked bitter anger, so his Lord will leave his bloodguilt upon him and repay him for his contempt.

NETBNew English Translation2006

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

KJVKing James Version1611

Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.

ASVAmerican Standard Version1901

Ephraim hath provoked to anger most bitterly: therefore shall his blood be left upon him, and his reproach shall his Lord return unto him.

RVARevised Version, American1894

Ephraim hath provoked to anger most bitterly: therefore shall his blood be left upon him, and his reproach shall his Lord return unto him.

NWBWebster's Bible1833

Ephraim provoked him to anger most bitterly: therefore will he leave his blood upon him, and his reproach will his Lord return to him.

GNVGeneva Bible1599

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

DBYDarby Translation1890

Ephraim provoked [him] to anger most bitterly; and his Lord shall leave his blood upon him, and recompense unto him his reproach.

YLTYoung's Literal Translation1862

Ephraim hath provoked most bitterly, And his blood on himself he leaveth, And his reproach turn back to him doth his Lord!

LSVLiteral Standard Version2020

Ephraim has most bitterly provoked, || And he leaves his blood on himself, || And his Lord turns his reproach back to him!”

ILTInterlinear Literal Translation2000

(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.

ULBUnlocked Literal Bible2017

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

DRADouay-Rheims (Challoner)1899

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

FBVFree Bible Version2020

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.

BBEBible in Basic English1949

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.

clauseverbהִכְעִ֥יסhe.has.provoked.to.angersubjectאֶפְרַ֖יִםEphraimobjectתַּמְרוּרִ֑יםbitterness(es)וְandclausenoun phrase · objectדָמָיblood(s)ו֙hisprepositional phrase · prepositionalעָלָ֣יonוhimverbיִטּ֔וֹשׁhe.will.leaveוְandclausenoun phrase · objectחֶ֨רְפָּת֔reproachוֹhisverbיָשִׁ֥יבhe.will.repayprepositional phrase · prepositionalל֖toוֹhimnoun phrase · subjectאֲדֹנָֽיlord(s)וhis

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.

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

הִכְעִ֥יס אֶפְרַ֖יִם תַּמְרוּרִ֑ים וְדָמָיו֙ עָלָ֣יו יִטּ֔וֹשׁ וְחֶ֨רְפָּת֔וֹ יָשִׁ֥יב ל֖וֹ אֲדֹנָֽיו׃

Septuagintthe Greek the translators chose, word by word
הִכְעִ֥יסκαὶאֶפְרַ֖יִםἐνתַּמְרוּרִ֑יםπροφήτῃוְדָמָיו֙κύριοςעָלָ֣יוἐχיִטּ֔וֹשׁαἰγύπτουוְחֶ֨רְפָּת֔וֹπροφήτῃיָשִׁ֥יבδιεφυλάξθη

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.

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

[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.

Hosea 12:14כָּעַסhe has provhe has provokedכָּעַסאֶפְרַ֫יִםEphraimEphraimאֶפְרַ֫יִםתַּמְרוּרbitternessbitternessתַּמְרוּרדָּםand blood hand blood hisדָּםעַלon himon himעַלנָטַשׁhe will leahe will leaveנָטַשׁחֶרְפָּהand reproacand reproach hiחֶרְפָּהשׁוּבhe will rephe will repayשׁוּבוֹto himto himוֹאָדוֹןlord hislord hisאָדוֹןמָרַרto provoketo provokeמָרַרדָּמַםto silenceto silence: staדָּמַםחָרַףto tauntto tauntחָרַףאֶפְרָ֫תָהEphrathEphrathאֶפְרָ֫תָהעַלheightheightעַלכַּ֫עַסvexationvexationכַּ֫עַסאַחֵרanotheranotherאַחֵרמְנַשֶּׁהMosesMosesמְנַשֶּׁההַרmountain: mountain: mountהַרעַלuponuponעַלזָרַקto scatterto scatterזָרַקנָקִיinnocentinnocentנָקִיכִּפֶּרto atoneto atoneכִּפֶּרכִּסֵּאthronethroneכִּסֵּאשְׁבִיעִיseventhseventhשְׁבִיעִיעָזַבForsakenForsakenעָזַבכְּלִמָּהshameshameכְּלִמָּהקְלָלָהcursecurseקְלָלָה
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 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.

he has provoked to anger Ephraim bitterness and blood his on him he will leave and reproach his he will repay to him lord his
הִכְעִ֥יסhikh.'Is he has provoked to anger H3707 Verb · Hiphil · perfect third person masculine singular
54× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to provoke or make someone angry, like in Psalm 106 where it describes the Israelites' actions that angered God. It can also mean to grieve or be indignant. It's a strong emotion.
Tyndale gloss
to provoke
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

כָּעַס vb. be vexed, angry

Qal

be vexed, indignant

be angry

Piel. provoke to anger

Hiph.

vex

vex, provoke to anger

base

Brown-Driver-Briggs glosses

H3707 כָּעַס be vexed, angry

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
HVhp3ms — Verb · Hiphil · perfect third person masculine singular
HVhp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

Easton's Bible Dictionary

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).

American Tract Society Bible Dictionary

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…

Nave's Topical Bible

→ General scriptures concerning Ge 4:6; 49:7; 2Ch 28:9; Job 5:2; 19:29; Ps 37:8; 55:3; 76:10; Pr 6:34; 12:16; 14:17,29; 15:1,18; 16:14,29,32; 17:14; 19:11,12,19; 21:24; 22:24,25; 25:28; 27:3,4; 29:8,9,22; 30:33; Ec 7:9; Ho 7:16; Am 1:11; Jon 4:4; Mt 5:22; 2Co 12:20;

he has provoked to anger Ephraim bitterness and blood his on him he will leave and reproach his he will repay to him lord his
אֶפְרַ֖יִם'ef.Ra.yim Ephraim H669 Noun proper masculine
180× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ephraim means doubly fruitful, referring to Joseph's son and the tribe that descended from him. The tribe of Ephraim was a significant part of Israel's history. Ephraim is also the name of a region in the Bible.
Tyndale gloss
Ephraim
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶפְרַ֫יִם n.pr.m. Ephraim

base

Brown-Driver-Briggs glosses

H669 אֶפְרַ֫יִם Ephraim

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HNpm — Noun proper masculine
HNpm
Bible dictionarieson the English sense
Easton's Bible Dictionary

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).

Smith's Bible Dictionary

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)

American Tract Society Bible Dictionary

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…

Hitchcock's Bible Names Dictionary

fruitful; increasing

he has provoked to anger Ephraim bitterness and blood his on him he will leave and reproach his he will repay to him lord his
תַּמְרוּרִ֑יםtam.ru.Rim bitterness H8563 Noun common · masculine plural absolute
3× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means bitter or bitter feelings, often used to describe difficult situations. In the book of Ruth, Naomi experiences bitterness after losing her husband and sons. It is a feeling of sadness and grief.
Tyndale gloss
bitterness
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[תַּמְרוּר] n.m. bitterness

base

Brown-Driver-Briggs glosses

H8563 תַּמְרוּר

Strong's Hebrew Dictionary

8563 tamruwr tam-roor'

from 4843; bitterness (plural as collective):--X most

bitter(-ly).

see HEBREW for 04843

Translators Brief Hebrew Lexicon

תַּמְרוּר (tam.rur) — bitterness.

bitterness

Morphologythe parsing behind the code
Berean parsing
HNcmpa — Noun common · masculine plural absolute
HNcmpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

bit'-er-ness.

See BITTER.

Thompson Chain Reference topics

--SEE Hatred, HATRED

Malice, KINDNESS-

& CRUELTY

The company it keepswords that stand beside it more often than chance
he has provoked to anger Ephraim bitterness and blood his on him he will leave and reproach his he will repay to him lord his
וְדָמָיו֙ve.da.Mav and blood his H1818 Conjunction · noun common masculine plural construct · suffix
360× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Blood refers to the liquid that flows through the body, essential for life. In the Bible, blood is often used to symbolize life, guilt, or sacrifice, as seen in the story of Jesus' crucifixion.
Tyndale gloss
blood
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

דָּם 300 n.m. blood

blood of man or animal

usually blood become visible

blood used with religious significance

fig. of wine

base

Brown-Driver-Briggs glosses

H1818 דָּם blood

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

דָּם (dam) — blood.

1) blood

1a) of wine (fig.)

Morphologythe parsing behind the code
Berean parsing
HC/Ncmpc/Sp3ms — Conjunction · noun common masculine plural construct · suffix
HC/Ncmpc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

he has provoked to anger Ephraim bitterness and blood his on him he will leave and reproach his he will repay to him lord his
עָלָ֣יו'a.Lav on him H5921 Preposition · suffix
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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)

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Brown-Driver-Briggs glosses

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)

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Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

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Morphologythe parsing behind the code
Berean parsing
HR/Sp3ms — Preposition · suffix
HR/Sp3ms
The company it keepswords that stand beside it more often than chance
he has provoked to anger Ephraim bitterness and blood his on him he will leave and reproach his he will repay to him lord his
יִטּ֔וֹשׁyi.To.osh he will leave H5203 Verb · Qal · imperfect third person masculine singular
40× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To leave or forsake something, like God forsaking his people in the book of Isaiah. It can also mean to permit or let something happen. In the Bible, it is often used to describe God's relationship with his people.
Tyndale gloss
to leave
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
HVqi3ms — Verb · Qal · imperfect third person masculine singular
HVqi3ms
he has provoked to anger Ephraim bitterness and blood his on him he will leave and reproach his he will repay to him lord his
וְחֶ֨רְפָּת֔וֹve.Cher.pa.To and reproach his H2781 Conjunction · noun common feminine singular construct · suffix
73× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Cherpah means reproach or shame, often used to describe scorn or disgrace. In the Bible, it is used to express strong feelings of shame or humiliation.
Tyndale gloss
reproach
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

2781 cherpah kher-paw'

from 2778; contumely, disgrace, the pudenda:--rebuke,

reproach(-fully), shame.

see HEBREW for 02778

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HC/Ncfsc/Sp3ms — Conjunction · noun common feminine singular construct · suffix
HC/Ncfsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

he has provoked to anger Ephraim bitterness and blood his on him he will leave and reproach his he will repay to him lord his
יָשִׁ֥יבya.Shiv he will repay H7725 Verb · Hiphil · imperfect third person masculine singular
1,057× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Tyndale gloss
to return: return
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

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Brown-Driver-Briggs glosses

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

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Strong's Hebrew Dictionary

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,

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Translators Brief Hebrew Lexicon

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)

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Morphologythe parsing behind the code
Berean parsing
HVhi3ms — Verb · Hiphil · imperfect third person masculine singular
HVhi3ms
The company it keepswords that stand beside it more often than chance
he has provoked to anger Ephraim bitterness and blood his on him he will leave and reproach his he will repay to him lord his
ל֖וֹlo to him H9033 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

וֹ (o) — him.

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

Morphologythe parsing behind the code
Berean parsing
HR/Sp3ms — Preposition · suffix
HR/Sp3ms
he has provoked to anger Ephraim bitterness and blood his on him he will leave and reproach his he will repay to him lord his
אֲדֹנָֽיו׃'a.do.Nav lord his H113 Noun common masculine plural construct · suffix
333× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word ʼâdôwn refers to a lord or master, and can be used to describe human leaders or God. It emphasizes the person's power and control over others or things, and is often translated as lord or master.
Tyndale gloss
lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H113 אָדוֹן lord

Strong's Hebrew Dictionary

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-".

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HNcmpc/Sp3ms — Noun common masculine plural construct · suffix
HNcmpc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

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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