Hosea 13:16 — Word Study
WLCתֶּאְשַׁם֙ שֹֽׁמְר֔וֹן כִּ֥י מָרְתָ֖ה בֵּֽאלֹהֶ֑יהָ בַּחֶ֣רֶב יִפֹּ֔לוּ עֹלְלֵיהֶ֣ם יְרֻטָּ֔שׁוּ וְהָרִיּוֹתָ֖יו יְבֻקָּֽעוּ׃ פ
BSAit will be held guiltyte'.Sham▸ Samariasho.me.Ron forki it has rebelledma.re.Tah■ against God itsbe.lo.Hei.ha by the swordba.Che.rev they will fallyi.Po.lu▸ children their'o.le.lei.Hem they will be dashed in piecesye.ru.Ta.shu▸ and pregnant [women] itsve.ha.ri.yo.Tav they will be ripped openye.vu.Ka.'u▸
| Greek | English | Parsing |
|---|---|---|
| תֶּאְשַׁם֙ | it will be held guilty | Verb, Qal, imperfect third person feminine singular |
| שֹֽׁמְר֔וֹן | Samaria | Noun proper |
| כִּ֥י | for | Particle |
| מָרְתָ֖ה | it has rebelled | Verb, Qal, perfect third person feminine singular |
| בֵּֽאלֹהֶ֑יהָ | against God its | Preposition, noun common masculine plural construct, suffix |
| בַּחֶ֣רֶב | by the sword | Preposition, noun common feminine singular absolute |
| יִפֹּ֔לוּ | they will fall | Verb, Qal, imperfect third person masculine plural |
| עֹלְלֵיהֶ֣ם | children their | Noun common masculine plural construct, suffix |
| יְרֻטָּ֔שׁוּ | they will be dashed in pieces | Verb, Pual, imperfect third person masculine plural |
| וְהָרִיּוֹתָ֖יו | and pregnant [women] its | Conjunction, suffix |
| יְבֻקָּֽעוּ׃ פ | they will be ripped open | Verb, Pual, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Samaria will bear her guilt because she has rebelled against her God. They will fall by the sword; their little ones will be dashed to pieces, and their pregnant women ripped open. |
| KJV | Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up. |
| ASV | Samaria shall bear her guilt; for she hath rebelled against her God: they shall fall by the sword; their infants shall be dashed in pieces, and their women with child shall be ripped up. |
| YLT | Become desolate doth Samaria, Because she hath rebelled against her God, By sword they do fall, Their sucklings are dashed in pieces, And its pregnant ones are ripped up! |
| WEB | Samaria will bear her guilt, for she has rebelled against her God. They will fall by the sword. Their infants will be dashed in pieces, and their pregnant women will be ripped open.” |
| BBE | Samaria will be made waste, for she has gone against her God: they will be cut down by the sword, their little children will be broken on the rocks, their women who are with child will be cut open. |
Where they part company is תֶּאְשַׁם֙ — see How Translations Differ.
The main clause presents the subject's guilt, followed by a causal clause and several phrases detailing the consequences of that guilt.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH8111
verbH816
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 13:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment on Samariagenerated
Hosea 13:16 reveals the consequences of Samaria's rebellion against God. The verse emphasizes the severity of judgment that will befall Samaria, highlighting the tragic fate of its children and pregnant women. This reflects the broader themes of disobedience and divine retribution found throughout the book of Hosea, as seen in the preceding verses that discuss the unwise actions of Israel and the impending disaster they face.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 17:6–18 | In the ninth year of Hoshea, the king of Assyria captured Samaria and carried away the Israelites to Assyria, where he settled them in Halah, in Gozan by the Habor River, and in the cities of the Medes. |
| 2 | 2 Kings 19:9–11 | Now Sennacherib had been warned about Tirhakah king of Cush: “Look, he has set out to fight against you.” So Sennacherib again sent messengers to Hezekiah, saying, |
| 3 | Isaiah 7:8–9 | For the head of Aram is Damascus, and the head of Damascus is Rezin. Within sixty-five years Ephraim will be shattered as a people. |
| 4 | Isaiah 8:4 | For before the boy knows how to cry ‘Father’ or ‘Mother,’ the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria.” |
| 5 | Isaiah 17:3 | The fortress will disappear from Ephraim, and the sovereignty from Damascus. The remnant of Aram will be like the splendor of the Israelites,” declares the LORD of Hosts. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — תֶּאְשַׁם֙, te'.Shamgenerated
The verb תֶּאְשַׁם֙ (te'.Sham) is an imperfect form in the Qal stem, indicating a future action — it means 'it will be held guilty'. This word is built from the root אָשַׁם (asham), which conveys the idea of being guilty or offending, often implying the necessity of punishment.
In this context, it signifies that Samaria will bear the consequences of its actions, having rebelled against God. The use of the imperfect tense suggests that this guilt is not just a past action but has ongoing implications for the future.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses bear her guilt for תֶּאְשַׁם֙.
Sentence Structuregenerated
The main verb תֶּאְשַׁם֙ governs the sentence, indicating that Samaria is guilty. Several clauses follow, detailing the reasons for this guilt and the consequences that will ensue.
The structure emphasizes the cause-and-effect relationship: Samaria's rebellion leads to its downfall, with the verbs יִפֹּ֔לוּ and יְבֻקָּֽעוּ describing the violent outcomes.
In plain words — the whole versegenerated
Hosea 13:16 states that Samaria will be held guilty for rebelling against God. The verse describes the violent consequences of this rebellion, including the death of children and harm to pregnant women, highlighting the seriousness of turning away from God.
Frequently Asked Questionsgenerated
It means that Samaria will face the consequences of its actions and be held accountable for its rebellion against God.
The mention of children and pregnant women underscores the tragic and severe nature of the judgment that will come upon Samaria, illustrating the far-reaching impact of their rebellion.
Rebellion against God involves turning away from His commands and authority, leading to disobedience and ultimately to punishment.
This verse encapsulates the themes of judgment and the consequences of sin that are prevalent throughout Hosea, illustrating God's response to Israel's unfaithfulness.
Reflection Questionsgenerated
- In what ways can I recognize rebellion against God in my own life?
- How can understanding the consequences of sin help me make better choices?
- What steps can I take to ensure I remain faithful and obedient to God?
- How does this verse challenge me to think about the impact of my actions on others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 13:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSamaria shall become desolate,.... With this verse the fourteenth chapter begins in the Hebrew copies, and in the Targum, and in many versions; but seems better to conclude the present chapter; since
Read John Gill on Hosea 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySamaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up. Samaria shall become desolate.
Read Robert Jamieson on Hosea 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSamaria, the chief or royal city of the kingdom of Israel, shall become desolate; besieged, taken, plundered, and sacked, probably it was razed to the foundation, by the Assyrians, provoked by the treachery first, and by the obstinacy next, of Hoshea, maintaining the siege against Shalmaneser three years, . Rebelled against her God; both cast off his worship and set up idolatry, and also shook off the yoke of David’ s house and set up new kings, and maintained both long against God. They, the inhabitants of Samaria, and also the subjects of the kingdom of Israel, shall fall by the sword; be cut off in war by the prevailing arms of the king of Assyria. Their infants shall be dashed in…
Read Matthew Poole on Hosea 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 13:16 Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up.Ver. 16. Samaria shall become desolate] Here many begin the fourteenth chapter, but not so well; for this verse evidently cohereth with the former, and showeth that Ephraim shall not only be plundered, but butchered by the Assyrian by their own default. "Samaria shall become desolate," or be found guilty, rea peragetur, (as the Chaldee hath it, and the words may bear). How can she be otherwise, whereas she hath rebelled against her God] She hath embittered him, or bitterly provoked him to wrath…
Read John Trapp on Hosea 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15, 16) Fruitful.—Observe the play on Ephraim’s name. Wind of the Lord stands in apposition to east wind. Render a wind of the Lord rising from the wilderness. The armies of Assyria are referred to. Become desolate.—Or rather, suffer punishment. Thus rolls the thunder of Divine judgment in one last tremendous crash of doom, beyond which scarce anything worse can be thought or said. It is not until the awful silence is reached, after the blast of denunciation, that the prophet hopes that his appeal may not be in vain. In the last chapter, uttered in gentlest mood, he shows a bow of promise painted on the darkness of the storm-cloud.
Read Charles John Ellicott on Hosea 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Samaria shall become desolate] This was the capital of the Israelitish kingdom. What follows is a simple prophetic declaration of the cruelties which should be exercised upon this hapless people by the Assyrians in the sackage of the city.
Read AdamClarke on Hosea 13 →
CambridgeThe Cambridge Bible for Schools and Colleges16. become desolate] Rather, be dealt with as guilty (as Hosea 10:2). their infants, &c.] Rather, their children (those of an age to play, comp. Jeremiah 6:11; Jeremiah 9:20). The same barbarities were predicted in Hosea 10:14. Such a fate would be simply retributive justice (see 2 Kings 15:16).
Read Cambridge on Hosea 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleSamaria shall become desolate - Or “shall bear her iniquity.” Her iniquity should now find her out, and rest upon her. Of this, “desolation” was, in God’s judgments, the consequence.
Read Albert Barnes on Hosea 13 →The verse in English, compared — 7 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Samaria will bear her guilt because she has rebelled against her God. They will fall by the sword; their little ones will be dashed to pieces, and their pregnant women ripped open.
Samaria will bear her guilt, for she has rebelled against her God. They will fall by the sword. Their infants will be dashed in pieces, and their pregnant women will be ripped open.”
Tyndale line
Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up.
Samaria shall bear her guilt; for she hath rebelled against her God: they shall fall by the sword; their infants shall be dashed in pieces, and their women with child shall be ripped up.
Simplified
Samaria will be made waste, for she has gone against her God: they will be cut down by the sword, their little children will be broken on the rocks, their women who are with child will be cut open.
The people of Samaria will have to bear the consequences of their guilt, because they rebelled against their God. They will be slaughtered by the sword; their children will be dashed to the ground; their pregnant women will be ripped open.
Strictly literal
Become desolate doth Samaria, Because she hath rebelled against her God, By sword they do fall, Their sucklings are dashed in pieces, And its pregnant ones are ripped up!
T4T (Translation for Translators) is not shown above. It restates the passage rather than the verse, so there is no line of English to set beside the others — which is a fact about that translation, not a fault in it.
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
תֶּאְשַׁם֙ שֹֽׁמְר֔וֹן כִּ֥י מָרְתָ֖ה בֵּֽאלֹהֶ֑יהָ בַּחֶ֣רֶב יִפֹּ֔לוּ עֹלְלֵיהֶ֣ם יְרֻטָּ֔שׁוּ וְהָרִיּוֹתָ֖יו יְבֻקָּֽעוּ׃ פ
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 13:16
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.
אָשַׁם (asham) means to offend or be guilty, covering actions like committing an offense or trespass. It can also imply suffering punishment or being declared guilty. The entries indicate that it can denote both personal guilt and the consequences of wrongdoing, with some nuances in how it is used in different grammatical forms.
אָשַׁם, אָשֵׁם vb. offend, be guilty
commit an offence, a trespass, do a wrong, or an injury
be or become guilty
be held guilty, bear punishment
Niph. suffer punishment
Hiph. declare them guilty
base
H816 אָשַׁם, אָשֵׁם offend, be guilty
816 'asham aw-sham'
or mashem {aw-shame'}; a primitive root; to be guilty; by
implication to be punished or perish:--X certainly, be(-come,
made) desolate, destroy, X greatly, be(-come, found, hold)
guilty, offend (acknowledge offence), trespass.
אָשַׁם (a.sham) — be guilty.
1) to offend, be guilty, trespass
1a) (Qal)
1a1) to do wrong, offend, trespass, commit an offense, do injury
1a2) to be or become guilty
1a3) to be held guilty
1a4) to be incriminated
1b) (Niphal) to suffer punishment
1c) (Hiphil) to declare guilty
2) (TWOT) to be desolate, acknowledge offense
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
שִׁמְרוֹן (Shomrown) refers to Samaria, the capital of the northern kingdom of Israel established during Omri's reign. The name is derived from a root meaning 'watch-station' or 'watch mountain.' It denotes both the city and the surrounding region, which played a significant role in the history of Israel after the kingdom split.
שִׁמְרוֹן 109 n.pr.loc. capital of N. Isr. from Omri's time
base
H8111 שִׁמְרוֹן capital of N. Isr. from Omri's time
8111 Shomrown sho-mer-one'
from the active participle of 8104; watch-station; Shomeron,
a place in Palestine:--Samaria.
see HEBREW for 08104
שֹׁמְרוֹן (sho.me.ron) — Samaria.
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israel which split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
HNpl — Noun properHNpl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מָרָה (marah) is a Hebrew verb meaning to be contentious or rebellious. It encompasses actions of disobedience, particularly towards authority figures like parents or God. The entries indicate that it can also imply causing bitterness or provoking resistance. The word appears in various forms, such as Qal and Hiphil, which denote different aspects of rebellion and disobedience.
מָרָה vb. be contentious, refractory, rebellious
Qal be disobedient, rebellious
Hiph. shew disobedience, rebelliousness
base
H4784 מָרָה be contentious, refractory, rebellious
4784 marah maw-raw'
a primitive root; to be (causatively, make) bitter (or
unpleasant); (figuratively) to rebel (or resist; causatively,
to provoke):--bitter, change, be disobedient, disobey,
grievously, provocation, provoke(-ing), (be) rebel
(against, -lious).
מָרָה (ma.rah) — to rebel.
1) to be contentious, be rebellious, be refractory, be disobedient towards, be rebellious against
1a) (Qal) to be disobedient, be rebellious
1a1) towards father
1a2) towards God
1b) (Hiphil) to show rebelliousness, show disobedience, disobey
HVqp3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HR/Ncmpc/Sp3fs — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3fs
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
עוֹלֵל (owlel) refers to a child or infant, emphasizing youth and vulnerability. It is derived from a root meaning to suckle, indicating a very young child or babe. The term is consistently used across lexicons to denote a young child, with no significant disagreement among sources.
עוֹלֵל, עוֹלָל n.m. child
base
H5768 עוֹלֵל, עוֹלָל child
5768 `owlel o-lale'
or lolal {o-lawl'}; from 5763; a suckling:--babe, (young)
child, infant, little one.
see HEBREW for 05763
עוֹלֵל (o.lel) — infant.
child, boy
HNcmpc/Sp3mp — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
רָטַשׁ (ratash) is a Hebrew verb meaning to dash in pieces. It is a primitive root that appears in the Piel form, indicating an active action of dashing, and in the Pual form, suggesting a passive state of being dashed. The entries consistently focus on this destructive action without offering additional nuances.
[רָטַשׁ] vb. Pi. dash in pieces
Pi. their children thou wilt dash in pieces
Pu. all of children
base
H7376 [רָטַשׁ] Pi. dash in pieces
7376 ratash raw-tash'
a primitive root; to dash down:--dash (in pieces).
רָטַשׁ (ra.tash) — to dash in pieces.
1) to dash to pieces
1a) (Piel) to dash in pieces
1b) (Pual) to be dashed in pieces
HVPi3mp — Verb · Pual · imperfect third person masculine pluralHVPi3mp
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
הָרָה (ha.rah) and הָרִיָּה (ha.riy.yah) both mean 'pregnant.' The entries indicate that they are closely related, with ha.riy.yah being an alternate spelling of ha.rah. The term appears in contexts like Hosea 14:1, where it refers to a woman with child or the state of conception.
ref
H2030a הָרָה pregnant H2030b הָרִיָּה pregnant
2030 hareh haw-reh'
or hariy (Hosea 14:1) {haw-ree'}; from 2029; pregnant:--(be,
woman) with child, conceive, X great.
see HEBREW for 02029
הָרָה (ha.rah) — pregnant.
pregnant
Also means: ha.riy.yah (הָרִיָּה "pregnant" H2030B)
הָרִיָּה (ha.riy.yah) — pregnant.
pregnant
Another spelling of ha.rah (הָרָה "pregnant" H2030A)
HC/Aafpc/Sp3ms — Conjunction · suffixHC/Aafpc/Sp3ms
בָּקַע (baqa`) is a Hebrew verb meaning to cleave or break open. It encompasses a range of actions, including splitting, tearing, and breaking through, with various grammatical forms indicating different nuances, such as being cleft or bursting open. The entries highlight its use in contexts like breaking into or through something, but do not provide specific verse references.
בָּקַע vb. cleave, break open or through
Qal
cleave, cleave open
break through or into
Niph.
be cleft, rent open
be broken into
Pi. cleave, cut to pieces, or rend open
Pu. be ripped open
Hiph. break into
Hoph. the city was broken into
Hithp. burst (themselves) open, of wine-skins; cleave asunder, of valleys
base
H1234 בָּקַע cleave, break open or through
1234 baqa` baw-kah'
a primitive root; to cleave; generally, to rend, break, rip
or open:--make a breach, break forth (into, out, in pieces,
through, up), be ready to burst, cleave (asunder), cut out,
divide, hatch, rend (asunder), rip up, tear, win.
בָּקַע (ba.qa) — to break up/open.
1) to split, cleave, break open, divide, break through, rip up, break up, tear
1a) (Qal)
1a1) to cleave, cleave open
1a2) to break through, break into
1b) (Niphal)
1b1) to be cleft, be rent open, be split open
1b2) to be broken into
1c) (Piel)
1c1) to cleave, cut to pieces, rend open
1c2) to break through, break down
1d) (Pual)
1d1) to be ripped open, be torn open
1d2) to be rent
1d3) to be broken into
1e) (Hiphil)
1e1) to break into
1e2) to break through
1f) (Hophal) to be broken into
1g) (Hithpael) to burst (themselves) open, cleave asunder
HVPi3mp — Verb · Pual · imperfect third person masculine pluralHVPi3mp
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
