Hosea 2:5 — Word Study
WLCכִּ֤י זָֽנְתָה֙ אִמָּ֔ם הֹבִ֖ישָׁה הֽוֹרָתָ֑ם כִּ֣י אָמְרָ֗ה אֵלְכָ֞ה אַחֲרֵ֤י מְאַהֲבַי֙ נֹתְנֵ֤י לַחְמִי֙ וּמֵימַ֔י צַמְרִ֣י וּפִשְׁתִּ֔י שַׁמְנִ֖י וְשִׁקּוּיָֽי׃
BSAlestpên to strippâshaṭ nakedʻârôwm to setyâtsag dayyôwm to begetyâlad to setsûwm mouthmidbâr to setshîyth landʼerets drynesstsîyâh to diemûwth thirsttsâmâʼ
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| זָֽנְתָה֙ | she has prostituted herself | Verb, Qal, perfect third person feminine singular |
| אִמָּ֔ם | mother their | Noun common feminine singular construct, suffix |
| הֹבִ֖ישָׁה | she has acted shamefully | Verb, Hiphil, perfect third person feminine singular |
| הֽוֹרָתָ֑ם | [the] [one who] conceived them | Verb qal participle (active) feminine singular common, suffix |
| כִּ֣י | for | Particle |
| אָמְרָ֗ה | she said | Verb, Qal, perfect third person feminine singular |
| אֵלְכָ֞ה | I will go | Verb, Qal, infinitive construct first person common singular |
| אַחֲרֵ֤י | after | |
| מְאַהֲבַי֙ | lovers my | Verb piel participle (active) masculine plural common, suffix |
| נֹתְנֵ֤י | [who] give | Verb, Qal, participle (active) masculine plural common |
| לַחְמִי֙ | food my | Noun common both singular construct, suffix |
| וּמֵימַ֔י | and water my | Conjunction, noun common masculine plural construct, suffix |
| צַמְרִ֣י | wool my | Noun common masculine singular construct, suffix |
| וּפִשְׁתִּ֔י | and flax my | Conjunction, noun common masculine singular construct, suffix |
| שַׁמְנִ֖י | oil my | Noun common masculine singular construct, suffix |
| וְשִׁקּוּיָֽי׃ | and drinks my | Conjunction, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For their mother has played the harlot and has conceived them in disgrace. For she thought, ‘I will go after my lovers, who give me bread and water, wool and linen, oil and drink.’ |
| KJV | For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink. |
| ASV | for their mother hath played the harlot; she that conceived them hath done shamefully; for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink. |
| YLT | For gone a-whoring hath their mother, Acted shamefully hath their conceiver, For she hath said, I go after my lovers, Those giving my bread and my water, My wool and my flax, my oil and my drink. |
| WEB | For their mother has played the prostitute. She who conceived them has done shamefully; for she said, ‘I will go after my lovers, who give me my bread and my water, my wool and my flax, my oil and my drink.’ |
| BBE | For their mother has been untrue; she who gave them birth has done things of shame, for she said, I will go after my lovers, who give me my bread and my water, my wool and my linen, my oil and my wine. |
The translations agree on the overall meaning, emphasizing Israel's unfaithfulness.
The structure consists of a main clause followed by several subordinate clauses and phrases that elaborate on the mother's actions and intentions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּשַׁט
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 2:5
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 — Israel's Unfaithfulnessgenerated
Hosea 2:5 portrays the unfaithfulness of Israel, represented as a mother who has played the harlot. This metaphor highlights Israel's idolatry and the disgrace it brings. The mother’s desire to pursue her lovers for sustenance illustrates a deeper spiritual betrayal against God, who is the true provider. The passage serves as a warning against seeking fulfillment in false gods, while emphasizing the consequences of such actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 2:2 | Rebuke your mother, rebuke her, for she is not My wife, and I am not her husband. Let her remove the adultery from her face and the unfaithfulness from between her breasts. |
| 2 | Hosea 3:1 | Then the LORD said to me, “Go show love to your wife again, though she is loved by another and is an adulteress. Love her as the LORD loves the Israelites, though they turn to other gods and offer raisin cakes to idols. ” |
| 3 | Hosea 4:5–12 | You will stumble by day, and the prophet will stumble with you by night; so I will destroy your mother— |
| 4 | Isaiah 1:21 | See how the faithful city has become a harlot! She once was full of justice; righteousness resided within her, but now only murderers! |
| 5 | Isaiah 50:1 | This is what the LORD says: “Where is your mother’s certificate of divorce with which I sent her away? Or to which of My creditors did I sell you? Look, you were sold for your iniquities, and for your transgressions your mother was sent away. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — זָנְתָה, zanahgenerated
The verb זָנָה (zanah) means to commit fornication or to be unfaithful, often in a spiritual context. It reflects not just physical infidelity but also idolatry, where the people of Israel turn away from God to pursue other deities.
In this verse, the use of זָנְתָה indicates a completed action, emphasizing the shameful state of Israel's relationship with God. The verb is in the perfect tense, signifying that this unfaithfulness has resulted in a lasting disgrace.
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 finite verb זָנְתָה, she has prostituted herself, governs the main clause, with several phrases detailing the actions and thoughts of the subject. The structure highlights the cause-and-effect relationship between the mother’s actions and her consequences.
The sentence flows from the subject's actions to her thoughts, illustrating a progression from unfaithfulness to the reasoning behind it. The use of conjunctions connects her desires for material provision with her spiritual infidelity.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐκδύσω, which translates to 'I will put off' or 'I will strip away'. This choice suggests a deeper interpretation of the unfaithfulness, indicating a stripping away of true identity in pursuit of false gods.
This rendering emphasizes the consequences of Israel's actions, aligning with the themes of loss and shame present in the Hebrew text.
In plain words — the whole versegenerated
Hosea 2:5 describes Israel as a mother who has been unfaithful, seeking after her lovers for food and drink. This reflects the spiritual infidelity of the people, who turn to false gods for their needs instead of relying on God.
Frequently Asked Questionsgenerated
It means that Israel has been unfaithful to God, pursuing other gods and idols instead of remaining loyal to Him.
She seeks after them for material provision, such as food and drink, indicating a reliance on false gods rather than on God.
This phrase indicates that the children born from this unfaithfulness are a source of shame, representing the consequences of Israel's actions.
This passage illustrates the theme of Israel's unfaithfulness and God's desire for His people to return to Him, highlighting the consequences of idolatry.
Reflection Questionsgenerated
- In what ways do I seek fulfillment outside of my relationship with God?
- How can I recognize and turn away from the 'lovers' that distract me from my faith?
- What steps can I take to strengthen my relationship with God and avoid spiritual infidelity?
- How does understanding Israel's unfaithfulness help me reflect on my own life and choices?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this passage to discuss themes of unfaithfulness and God's call to repentance, as seen in their writings.
Who is that adulterous woman whom the prophet Hosea points out, who said, “I will go after my lovers, that give me my bread and my water, my wool and my flax,Early Church Fathers on Hosea 2 →
“And she shall follow after her lovers, but she shall not overtake them: and she shall seek them, but she shall not find them.Early Church Fathers on Hosea 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor their mother hath played the harlot,.... Or committed idolatry; which is the reason why she is to be pleaded with, and why the Lord will not own her as his wife, or be a husband to her; and why
Read John Gill on Hosea 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.
Read Robert Jamieson on Hosea 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor: this demonstrates the truth of the charge, and justifieth the severity of the punishment. Their mother: see . Played the harlot; doted on idols, worshipped them, and brought forth and educated children for diem. She hath done shamefully: this practice, in the best circumstances it can be put, was dishonourable as well as dishonest; but here is an aggravation of it, it was done with shameless impudence, and openly avowed, with a whore’ s forehead, . She said; she took lip resolutions, declared them, stood to them, none could alter her course. I will go after: when they came not to her, she will go to them. Impudent adulteress! forsaken, thou courtest and wooest. My lovers: this spoken…
Read Matthew Poole on Hosea 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 2:5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give [me] my bread and my water, my wool and my flax, mine oil and my drink.Ver. 5. For their mother hath played the harlot] Being a "wife of whoredoms," Hosea 1:2 therefore I will not have mercy upon her children, but will root out all her increase, Job 31:12. Either she shall commit whoredom, and not increase, Hosea 4:10; or if she do, it is for mischief she shall bring forth children to the murderer: or at least she shall bequeath them a fearful legacy of sin and punishment, worse than that leprosy that Gehazi left to his posterity, or that Joab…
Read John Trapp on Hosea 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) For their mother hath played . . .—We might render, with Ewald, yea, their mother hath played . . . This would more easily account for the change of person (“your “. . . “their “), which is, however, very frequent in Hebrew prophecy. The next “for” introduces a parenthetical clause—“her lovers”—a word used in a bad sense. The aggravation of her shame is that she seeks them, and not they her. She attributes to these idol-gods all those temporal benefits which theocratic history shows to have been Jehovah’s gift, and the consequence of loyalty to Him. The modern analogue of this sin of Israel is the use of “Fortune,” “Nature,” “Destiny,” “Impersonal Law,” and even “Humanity,” as the giver…
Read Charles John Ellicott on Hosea 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. That give me my bread] See the note on Jeremiah 44:17-18, where nearly the same words are found and illustrated.
Read AdamClarke on Hosea 2 →CambridgeThe Cambridge Bible for Schools and Colleges5. I will go after my lovers …] Israel, then, had given up the true Jehovah for ‘lovers’ (i.e. not, as the Targum explains it, and as the phrase often means, especially in Ezekiel, the neighbouring peoples whose favour was courted by the Israelites, but, as Hosea 2:10; Hosea 2:15 suggest, the Baalim). mine oil and my drink] Rather, drinks (as margin), i.e. wine and various fermented liquors made from fruits such as the date, the mulberry, the fig, and the dried raisin (see Tristram, Natural Hist. of Bible, p. 412). Observe the influence of the primitive idea that the land (rather than the people) was in mystic relation to Jehovah; see on Hosea 2:21-22.
Read Cambridge on Hosea 2 →Albert Barnes1798–1870Barnes' Notes on the BibleShe that conceived them hath done shamefully, literally, hath made shameful - The silence as to “what” she “made shameful” is more emphatic than any words.
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
For their mother has played the harlot and has conceived them in disgrace. For she thought, ‘I will go after my lovers, who give me bread and water, wool and linen, oil and drink.’
For their mother has played the prostitute. She who conceived them has done shamefully; for she said, ‘I will go after my lovers, who give me my bread and my water, my wool and my flax, my oil and my drink.’
For their mother has played the harlot and has conceived them in disgrace. For she thought, ‘I will go after my lovers, who give me bread and water, wool and linen, oil and drink.’
For their mother has committed adultery; she who conceived them has acted shamefully. For she said, “I will seek out my lovers; they are the ones who give me my bread and my water, my wool, my flax, my olive oil, and my wine.
Tyndale line
For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.
for their mother hath played the harlot; she that conceived them hath done shamefully; for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.
for their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.
For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, my oil and my drink.
For their mother hath plaied the harlot: she that conceiued them, hath done shamefully: for shee said, I will goe after my louers that giue me my bread and my water, my wooll and my flaxe, mine oyle and my drinke.
Strictly literal
For their mother hath played the harlot; she that conceived them hath done shamefully: for she said, I will go after my lovers, that give [me] my bread and my water, my wool and my flax, mine oil and my drink.
For gone a-whoring hath their mother, Acted shamefully hath their conceiver, For she hath said, I go after my lovers, Those giving my bread and my water, My wool and my flax, my oil and my drink.
For their mother has gone whoring, || Their conceiver has acted shamefully, || For she has said, I go after my lovers, || Those giving my bread and my water, || My wool and my flax, my oil and my drink.
(2:7) For their mother hath played the harlot; she that conceived them hath done shamefully; for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, my oil and my drink.
For their mother has been a prostitute, and she who conceived them has acted shamefully. She said, “I will go after my lovers, for they give me my bread and water, my wool and flax, my oil and drink.”
From the Latin
For their mother hath committed fornication, she that conceived them is covered with shame: for she said: I will go after my lovers, that give me my bread, and my water, my wool, and my flax, my oil, and my drink.
Simplified
For their mother was a prostitute who conceived them in a shameful way. She said, ‘I'll run after my lovers who give me my food and water, my wool and flax and olive oil, and my drink.’
For their mother has been untrue; she who gave them birth has done things of shame, for she said, I will go after my lovers, who give me my bread and my water, my wool and my linen, my oil and my wine.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 16 out of 17 words matched. The Dead Sea Scrolls, however, show some variations, with several words supplied by an editor due to damage, but they align with the overall message of the text.
כִּ֤י זָֽנְתָה֙ אִמָּ֔ם הֹבִ֖ישָׁה הֽוֹרָתָ֑ם כִּ֣י אָמְרָ֗ה אֵלְכָ֞ה אַחֲרֵ֤י מְאַהֲבַי֙ נֹתְנֵ֤י לַחְמִי֙ וּמֵימַ֔י צַמְרִ֣י וּפִשְׁתִּ֔י שַׁמְנִ֖י וְשִׁקּוּיָֽי׃
16 of the 17 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.
[פן] [אפשיט׳נה] [ערמה] [והצגתי׳ה] [כיום] [הולד׳ה] [ושמתי׳ה] כמדבר ושתי׳ה
9 words of the verse are on this fragment — 7 supplied entire by an editor.
פנ אפשט׳נה [ערמה] [והצגתי׳ה] [כיום] [הולד׳ה]
6 words of the verse are on this fragment — 1 partly restored, 4 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 2:5
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.
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…
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
HVqp3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
HNcfsc/Sp3mp — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
HVhp3fs — Verb · Hiphil · perfect third person feminine singularHVhp3fs
The Hebrew word הָרָה (*harah*) primarily means to conceive or become pregnant, as noted in various lexicons. It can refer to both literal and figurative conception, and includes nuances such as bearing a child or devising something. The entries also indicate different grammatical forms, including Qal, Pual, and Poel, which reflect various aspects of the root meaning.
הָרָה vb. conceive, become pregnant
Qal
lit. conceive, become pregnant
metaph.
Pu. a man hath been conceived
Po. conceive, contrive, devise
base
H2029 הָרָה conceive, become pregnant
2029 harah haw-raw'
a primitive root; to be (or become) pregnant, conceive
(literally or figuratively):--been, be with child, conceive,
progenitor.
הָרָה (ha.rah) — to conceive.
1) to conceive, become pregnant, bear, be with child, be conceived, progenitor
1a)(Qal) to conceive, become pregnant
1b) (Pual) to be conceived
1c) (Poel) to conceive, contrive, devise
HVqrfsc/Sp3mp — Verb qal participle (active) feminine singular common · suffixHVqrfsc/Sp3mp
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…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqp3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
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
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc — HAcmpc
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
HVprmpc/Sp1bs — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp1bs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
HNcbsc/Sp1ms — Noun common both singular construct · suffixHNcbsc/Sp1ms
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
HC/Ncmpc/Sp1bs — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp1bs
צֶ֫מֶר (tsemer) means 'wool' and is likely derived from a root meaning to be shaggy. It covers the literal sense of wool and can also refer to whiteness metaphorically. The term appears in contexts related to garments. There is an Aramaic equivalent, עֲמַר (amar), which also means 'wool.'
צֶ֫מֶר n.m. wool
base
H6785 צֶ֫מֶר wool
6785 tsemer tseh'-mer
from an unused root probably meaning to be shaggy;
wool:--wool(-len).
צֶ֫מֶר (tse.mer) — wool.
1) wool
1a) wool
1b) whiteness (metaph.)
1c) wool (in garments)
Aramaic equivalent: a.mar (עֲמַר "wool" H6015)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
פֵּ֫שֶׁת (pishteh) refers to flax and linen, specifically the fiber used for making garments. It is derived from a root meaning to comminute, indicating its processed form. The entries consistently emphasize its use as a textile material.
[פֵּ֫שֶׁת] n.[m.] flax, linen
base
H6593 [פֵּ֫שֶׁת] flax, linen
6593 pishteh pish-teh'
from the same as 6580 as in the sense of comminuting; linen
(i.e. the thread, as carded):--flax, linen.
see HEBREW for 06580
פֵּ֫שֶׁת (pish.teh) — flax.
1) flax, linen
1a) fibre used as material for garments
HC/Ncmsc/Sp1bs — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
שִׁקּוּי (shiqquwy) refers to a drink or beverage, emphasizing refreshment and moisture. It is derived from the root word for 'to drink' and is associated with the concept of refreshment. The entries consistently highlight its meaning as a drink without significant disagreement among lexicons.
שִׁקּוּי n.[m.] drink
base
H8250 שִׁקּוּי, שִׁקֻּו
8250 shiqquwy shik-koo'-ee
from 8248; a beverage; moisture, i.e. (figuratively)
refreshment:--drink, marrow.
see HEBREW for 08248
שִׁקּוּי (shiq.quy) — drink.
drink, refreshment
Also means: shiq.quv (שִׁקֻּו "drink" H8249)
HC/Ncmpc/Sp1bs — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp1bs