Hosea 2:14 — Word Study
WLCלָכֵ֗ן הִנֵּ֤ה אָֽנֹכִי֙ מְפַתֶּ֔יהָ וְהֹֽלַכְתִּ֖יהָ הַמִּדְבָּ֑ר וְדִבַּרְתִּ֖י עַל לִבָּֽהּ׃
BSAbe desolateshâmêm vinegephen figtᵉʼên whichʼăsher to sayʼâmar wagesʼethnâh△ they(masc.)hêm whichʼăsher to givenâthan to loveʼâhab to setsûwm Jaaryaʻar to eatʼâkal alivechay fieldsâdeh
| Greek | English | Parsing |
|---|---|---|
| לָכֵ֗ן | therefore | Preposition, adverb |
| הִנֵּ֤ה | here! | Particle |
| אָֽנֹכִי֙ | I | Pronoun |
| מְפַתֶּ֔יהָ | [am] about to persuade her | Verb piel participle (active) masculine plural common, suffix |
| וְהֹֽלַכְתִּ֖יהָ | and I will lead her | Verb hiphil sequential perfect first person common singular, suffix |
| הַמִּדְבָּ֑ר | the wilderness | Particle, noun common masculine singular absolute |
| וְדִבַּרְתִּ֖י | and I will speak | Verb, Piel, sequential perfect first person common singular |
| עַל | to | Preposition |
| לִבָּֽהּ׃ | heart her | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Therefore, behold, I will allure her and lead her to the wilderness, and speak to her tenderly. |
| KJV | ¶ Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. |
| ASV | Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. |
| YLT | Therefore, lo, I am enticing her, And have caused her to go to the wilderness, And I have spoken unto her heart, |
| WEB | “Therefore behold, I will allure her, and bring her into the wilderness, and speak tenderly to her. |
| BBE | For this cause I will make her come into the waste land and will say words of comfort to her. |
The translations agree on the meaning of מְפַתֶּ֔יהָ — see How Translations Differ.
The main clause is followed by two phrases that describe the actions God will take to restore Israel.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbאֶתְנָה
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 2:14
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 — God's Promise of Restorationgenerated
Hosea 2:14 is part of a passage where God speaks of His desire to restore Israel after her unfaithfulness. He plans to allure her, leading her to the wilderness, a place of solitude where He can communicate with her in a loving manner. This reflects God's deep longing for a renewed relationship with His people, contrasting with the previous verses that highlight their infidelity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:18 | Therefore the LORD longs to be gracious to you; therefore He rises to show you compassion, for the LORD is a just God. Blessed are all who wait for Him. |
| 2 | Jeremiah 16:14 | Yet behold, the days are coming, declares the LORD, when they will no longer say, ‘As surely as the LORD lives, who brought the Israelites up out of the land of Egypt.’ |
| 3 | Song of Solomon 1:4 | |
| 4 | John 6:44 | “No one can come to Me unless the Father who sent Me draws him, and I will raise him up at the last day. |
| 5 | John 12:32 | And I, when I am lifted up from the earth, will draw everyone to Myself.” |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — מְפַתֶּ֔יהָ, me.fa.Tei.hagenerated
The word מְפַתֶּ֔יהָ (*mefa'teihah*) is a piel participle form of the root פָּתָה (*pathah*), which means to entice or persuade. Here, it conveys the idea of God actively seeking to win back Israel's heart, suggesting a gentle and inviting approach rather than coercion.
This verb implies a relational dynamic where God is not merely commanding but is engaging in a loving pursuit of His people, inviting them back to Him after their waywardness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses allure to capture the essence of מְפַתֶּ֔יהָ.
Sentence Structuregenerated
The main verb in the verse is מְפַתֶּ֔יהָ, to allure, which governs the actions of leading and speaking. The structure emphasizes God's initiative in restoring the relationship by leading Israel to a place where He can communicate with her.
The sentence flows with a series of actions: alluring, leading, and speaking, all of which highlight God's desire to reconnect with His people in a personal and intimate manner.
Septuagint Backgroundgenerated
The Septuagint translates מְפַתֶּ֔יהָ with the Greek word ἀφανιῶ (*aphanió*), which carries a connotation of seduction or allure. This choice suggests a deeper interpretation of God's actions as not just leading but also captivating Israel's attention.
This translation reflects a nuanced understanding of God's approach, indicating that He seeks to draw Israel back with love and care rather than through force.
In plain words — the whole versegenerated
Hosea 2:14 shows God promising to win back Israel by leading her to a quiet place in the wilderness where He can speak to her with kindness. This reflects His desire to restore their broken relationship after Israel's unfaithfulness.
Frequently Asked Questionsgenerated
It means that God is actively seeking to win Israel's heart back to Him through gentle persuasion and love.
The wilderness symbolizes a place of solitude where God can communicate intimately with Israel, away from distractions.
To speak tenderly means to communicate with kindness and love, showing care and compassion.
This verse highlights God's desire for a loving relationship with His people, demonstrating His willingness to forgive and restore.
Reflection Questionsgenerated
- In what ways have I experienced God's allure in my own life?
- How can I respond to God's invitation to draw closer to Him?
- What does it mean for me to communicate tenderly with others?
- How can I create a 'wilderness' space in my life for God to speak to me?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Cyril of Alexandria reflect on this verse, discussing God's allure and the significance of His words to Israel.
"Therefore behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her vineyards from thence, and the valley of Achor for a door of hope." LXX: "Therefore, behold, I will seduce her,Early Church Fathers on Hosea 2 →
“Behold, I will mislead her” not from what is necessary and useful to life … but from the things that are shameful and harmful to the fulfillment of any enjoyment.… And as her ways are usefully hedged around with thorns so that she may not…Early Church Fathers on Hosea 2 →
Since she [Israel] is accessible like a well-watered land to the herds of demons, he [the Lord] promises to treat her as a wilderness.… He will display it to their desires as an austere, untrodden and waterless place,Early Church Fathers on Hosea 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 2:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore, behold, I will allure her,.... Since these rough ways will not do, I will take another, a more mild and gentle way; instead of threatening, terrifying, and punishing, I will allure,
Read John Gill on Hosea 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. Therefore - rather, Nevertheless (Henderson). The English version gives a more lovely idea of God.
Read Robert Jamieson on Hosea 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore: this particle seems to connect these following passages with those that went before, as causal, or giving a reason why God will do thus, and so are difficulter than if read as zkl might be, either as a particle that speaks order or time of things, and is as much as afterwards; so it will be easy, I will visit, &c., afterwards I will allure; first punish, next comfort: or else it may be adversative, as much as yet, or but; so it is plain, thus, She like an adulteress hath sinned, and I have punished; but, or yet, or notwithstanding, I will allure: or else it is a particle that doth more strongly affirm; so rendered the place would be less obscure, thus, I will destroy her vines, &…
Read Matthew Poole on Hosea 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 2:14 Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.Ver. 14. Therefore, behold, I will allure her] A strange "therefore." It may very well have "behold" at the heels of it: for the sense is this; because she hath quite forgotten me, and will never be converted of herself, I will prevent her by my mercy, recalling her mildly but mightily by my gospel. Seducam eam et deducam in desertum. Such another sweet text as this we have in Isaiah 57:17-18 : "For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him."…
Read John Trapp on Hosea 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Therefore.—This word does not make God’s gentle treatment a consequence of the sin of Israel. Some prefer to render by nevertheless, but the Hebrew word lakhçn is sometimes used in making strong transitions, linked, it is true, with what precedes, but not as an inference. (Comp. Isaiah 10:24.) Grace transforms her suffering into discipline. The exile in Babylon shall be a repetition of the experiences of the wilderness in which she was first espoused to Jehovah. There will I speak to her heart; i.e., comfortingly, lovingly.
Read Charles John Ellicott on Hosea 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I will allure her, and bring her into the wilderness, and speak comfortably unto her.] After inflicting many judgments upon her, I will restore her again. I will deal with her as a very affectionate husband would do to an unfaithful wife. Instead of making her a public example, he takes her in private, talks to and reasons with her; puts her on her good behaviour; promises to pass by all, and forgive all, if she will now amend her ways. In the meantime he provides what is necessary for her wants and comfortable support, and thus opening a door of hope for her, she may be fully reconciled; rejoice as at the beginning, when he first took her by the hand, and she became his bride.…
Read AdamClarke on Hosea 2 →
CambridgeThe Cambridge Bible for Schools and Colleges14–23. And now the notes of threatening are dying away; bright and glorious days are announced for both sections of the nation. There shall be a second Exodus; no more idolatry; no more war; no. cloud upon Israel’s relation to her God. (Notice in passing the limitations of this stage of religious knowledge; the Messianic hope is as yet confined entirely to the people of Israel.)
Read Cambridge on Hosea 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleTherefore - The inference is not what we should have expected. Sin and forgetfulness of God are not the natural causes of, and inducements to mercy. But God deals not with us, as we act one to another.
Read Albert Barnes on Hosea 2 →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
“Therefore, behold, I will allure her and lead her to the wilderness, and speak to her tenderly.
“Therefore behold, I will allure her, and bring her into the wilderness, and speak tenderly to her.
“Therefore, behold, I will allure her and lead her to the wilderness, and speak to her tenderly.
However, in the future I will allure her; I will lead her back into the wilderness, and speak tenderly to her.
Tyndale line
¶ Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.
Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.
Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.
Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably to her.
Therefore beholde, I will allure her, and bring her into the wildernesse, and speake friendly vnto her.
Strictly literal
Therefore behold, I will allure her, and bring her into the wilderness, and speak to her heart.
Therefore, lo, I am enticing her, And have caused her to go to the wilderness, And I have spoken unto her heart,
“Therefore, behold, I am enticing her, || And have caused her to go to the wilderness, || And I have spoken to her heart,
(2:16) Therefore, behold, will I allure her, and lead her forth into the wilderness, and I will speak comfortingly unto her heart.
So I am going to win her back. I will bring her into the wilderness and speak tenderly to her.
From the Latin
Therefore, behold I will allure her, and will lead her into the wilderness: and I will speak to her heart.
Simplified
See what I'm going to do! I will win her back, taking her into the desert where I will speak to her heart-to-heart.
For this cause I will make her come into the waste land and will say words of comfort to her.
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 aligns with the Septuagint in the main elements of the verse, with all nine words matched. The Dead Sea Scrolls show some restoration and editorial additions, but the core message of God's allure remains consistent across witnesses.
לָכֵ֗ן הִנֵּ֤ה אָֽנֹכִי֙ מְפַתֶּ֔יהָ וְהֹֽלַכְתִּ֖יהָ הַמִּדְבָּ֑ר וְדִבַּרְתִּ֖י עַל לִבָּֽהּ׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[והשמתי] [גפנ׳ה] [ותאנת׳ה] אשר [אמרה] [אתנה] [המה] [ל׳י] [אשר] נתנו ל׳י מאהב׳י [ושמתי׳ם] [ליער] [ואכלת׳ם] [חית] [השדה]
3 words on the leather — 1 partly restored, 13 supplied entire by an editor.
[מאהב׳י] [ושמתי׳ם] [ליער] [ואכלת׳ם] אית [השדה]
6 words of the verse are on this fragment — 1 partly restored, 5 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 2:14
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.
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HR/D — Preposition · adverbHR/D
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
her, in composition:
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
HPp1bs — PronounHPp1bs
פָּתָה (pathah) is a Hebrew verb that means to be spacious or open, and it can also imply simplicity or gullibility. It encompasses a range of meanings from enticing and deceiving to persuading and being persuaded. The lexicons suggest that it can refer to both physical openness and moral or mental simplicity, with some entries indicating a sinister aspect of deception.
[פָּתָה] vb. be spacious, wide, open
Qal poss. one open as to lips
Hiph. may God make wide for Japhet (give him an extensive inheritance)
base
[פָּתָה] vb. denom. be simple
Qal
be open-minded (?), simple
be enticed, deceived
Niph. be deceived
Pielpersuade, woman, seduce, virgin; entice, husband; a man to sin
deceive
Pual
be persuaded
be deceived
base
H6601a פָּתָה be spacious, wide, open H6601b [פָּתָה] vb. denom. be simple
.
. be open-minded (?), simple
. be enticed, deceived
. be deceived
.
. persuade, woman, seduce, virgin; entice, husband; a man to sin
. deceive
.
. be persuaded
. be deceived
6601 pathah paw-thaw'
a primitive root; to open, i.e. be (causatively, make) roomy;
usually figuratively (in a mental or moral sense) to be
(causatively, make) simple or (in a sinister way)
delude:--allure, deceive, enlarge, entice, flatter, persuade,
silly (one).
פָּתָה (pa.tah) — to open wide.
1) to be spacious, be open, be wide
1a) (Qal) to be spacious or open or wide
1b) (Hiphil) to make spacious, make open
פָּתָה (pa.tah) — to entice.
1) to be simple, entice, deceive, persuade
1a) (Qal)
1a1) to be open-minded, be simple, be naive
1a2) to be enticed, be deceived
1b) (Niphal) to be deceived, be gullible
1c) (Piel)
1c) (Piel)
1c1) to persuade, seduce
1c2) to deceive
1d) (Pual)
1d1) to be persuaded
1d2) to be deceived
HVprmpc/Sp3fs — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp3fs
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vhq1cs/Sp3fs — Verb hiphil sequential perfect first person common singular · suffixHc/Vhq1cs/Sp3fs
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Hc/Vpq1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
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 — PrepositionHR
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp3fs — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
