Hosea 2:9 — Word Study
WLCלָכֵ֣ן אָשׁ֔וּב וְלָקַחְתִּ֤י דְגָנִי֙ בְּעִתּ֔וֹ וְתִירוֹשִׁ֖י בְּמֽוֹעֲד֑וֹ וְהִצַּלְתִּי֙ צַמְרִ֣י וּפִשְׁתִּ֔י לְכַסּ֖וֹת אֶת־ עֶרְוָתָֽהּ׃
BSAI will take backshûwb▸ [recover, reclaim]
| Greek | English | Parsing |
|---|---|---|
| לָכֵ֣ן | therefore | Preposition, adverb |
| אָשׁ֔וּב | I will return | Verb, Qal, imperfect first person common singular |
| וְלָקַחְתִּ֤י | and I will take | Verb, Qal, sequential perfect first person common singular |
| דְגָנִי֙ | grain my | Noun common masculine singular construct, suffix |
| בְּעִתּ֔וֹ | at appropriate time its | Preposition, noun common both singular construct, suffix |
| וְתִירוֹשִׁ֖י | and new wine my | Conjunction, noun common masculine singular construct, suffix |
| בְּמֽוֹעֲד֑וֹ | at appointed time its | Preposition, noun common masculine singular construct, suffix |
| וְהִצַּלְתִּי֙ | and I will take away | Verb, Hiphil, sequential perfect first person common singular |
| צַמְרִ֣י | wool my | Noun common masculine singular construct, suffix |
| וּפִשְׁתִּ֔י | and flax my | Conjunction, noun common masculine singular construct, suffix |
| לְכַסּ֖וֹת | to cover | Preposition, verb piel infinitive construct common |
| אֶת־ | the object marker | Particle |
| עֶרְוָתָֽהּ׃ | nakedness her | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore I will take back My grain in its time and My new wine in its season; I will take away My wool and linen, which were given to cover her nakedness. |
| KJV | Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. |
| ASV | Therefore will I take back my grain in the time thereof, and my new wine in the season thereof, and will pluck away my wool and my flax which should have covered her nakedness. |
| YLT | Therefore do I turn back, And I have taken My corn in its season, And My new wine in its appointed time, And I have taken away My wool and My flax, covering her nakedness. |
| WEB | Therefore I will take back my grain in its time, and my new wine in its season, and will pluck away my wool and my flax which should have covered her nakedness. |
| BBE | So I will take away again my grain in its time and my wine, and I will take away my wool and my linen with which her body might have been covered. |
Where they part company is in the interpretation of אָשׁ֔וּב — see How Translations Differ.
The structure features a main clause followed by coordinating clauses, creating a clear flow of God's intentions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֵת
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 2:9
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 Judgment and Restorationgenerated
Hosea 2:9 reveals God's response to Israel's unfaithfulness. He intends to reclaim His blessings, such as grain and wine, that He had previously bestowed upon them. This passage reflects a broader theme in Hosea, where God balances judgment with the promise of restoration, urging Israel to return to Him. The surrounding verses emphasize the consequences of their actions and the hope of renewal.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 11:13 | For the king of the North will raise another army, larger than the first, and after some years he will advance with a great army and many supplies. |
| 2 | Joel 2:14 | Who knows? He may turn and relent and leave a blessing behind Him— grain and drink offerings for the LORD your God. |
| 3 | Malachi 1:4 | Though Edom may say, “We have been devastated, but we will rebuild the ruins,” this is what the LORD of Hosts says: “They may build, but I will demolish. They will be called the Land of Wickedness, and a people with whom the LORD is indignant forever. |
| 4 | Malachi 3:18 | So you will again distinguish between the righteous and the wicked, between those who serve God and those who do not.” |
| 5 | Hosea 2:3 | Otherwise, I will strip her naked and expose her like the day of her birth. I will make her like a desert and turn her into a parched land, and I will let her die of thirst. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אָשׁ֔וּב, 'a.Shuvgenerated
The Hebrew word שׁוּב (*shuwb*) means to return or turn back. It encompasses a range of meanings, including physical return, spiritual repentance, and restoration. The parsing as a verb in the imperfect tense indicates an ongoing action, suggesting that God is actively involved in the process of reclaiming what belongs to Him.
In this verse, the use of אָשׁ֔וּב signifies God's commitment to restore His relationship with Israel. It highlights His desire for them to return to Him, emphasizing the relational aspect of their covenant.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of אָשׁ֔וּב, using terms like return (BSB, KJV, ASV) and take back (YLT, WEB, BBE).
Sentence Structuregenerated
The main verb in this verse is אָשׁ֔וּב, I will return, which governs the subsequent clauses detailing what God will take back. The structure emphasizes God's actions in a sequential manner, outlining His intentions clearly.
The verse is composed of multiple clauses that detail the items God will reclaim, creating a rhythm that underscores His authority and the seriousness of His message.
Septuagint Backgroundgenerated
The Septuagint translates אָשׁ֔וּב with the Greek word ἐρεῖ, which means 'He will say' or 'He will declare.' This choice suggests a focus on God's authoritative declaration of His intentions rather than simply the act of returning.
This reflects a broader interpretative approach in the Septuagint, emphasizing God's voice and command in the restoration process.
In plain words — the whole versegenerated
Hosea 2:9 shows God saying He will take back the grain and wine He gave to Israel, as well as their wool and linen, which were used to cover their shame. This verse emphasizes God's desire for Israel to return to Him and highlights His authority over the blessings He provides.
Frequently Asked Questionsgenerated
God is indicating that He will reclaim the blessings He has provided to Israel, which they have misused.
Wool and linen were used for clothing, symbolizing the protection and provision God offered to Israel, which they have taken for granted.
The timing emphasizes that God's actions are purposeful and aligned with His divine plan, highlighting His sovereignty over all seasons.
This verse encapsulates the dual themes of judgment and restoration found throughout Hosea, showing God's desire for His people to return to Him.
Reflection Questionsgenerated
- In what ways can I recognize the blessings God has given me and ensure I do not take them for granted?
- How can I actively return to God in my own life, especially when I feel distant from Him?
- What steps can I take to cover my own vulnerabilities and shame in a way that honors God?
- How does understanding God's desire for restoration impact my view of my relationship with Him?
The early church on this verse — how the Fathers read it
Early church fathers like Origen and Jerome reference this verse to discuss themes of spiritual restoration and the consequences of unfaithfulness.
“And if [the adulterous spirit] comes and finds the house vacant, clean, and furnished, it goes and brings with it seven other spirits more wicked than itself and enters that house and lives in it.Early Church Fathers on Hosea 2 →
"Therefore, I will return and take my grain in its time, and my wine in its time, and I will free my wool, and my flax, which covered her disgrace." LXX: "Therefore I will return and take my wheat in its time, and my wine in its time,Early Church Fathers on Hosea 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 2:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore will I return, and take away,.... Or, "take away again" (k); an usual Hebraism: my corn in the time thereof, and my wine in the season thereof; for though these are the gifts of God to men
Read John Gill on Hosea 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.
Read Robert Jamieson on Hosea 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore, because I was not acknowledged nor served as the giver, will I return: much after the manner of man doth God speak; he had left large blessings behind him among this people, but their sottish ingratitude provokes him to resolutions of returning and seizing of all. Take away; take into my hands, or resume all I give, for all given was mine still; God never gives away his right. My corn; it was hers while thankfully received and rightly used, but want of these forfeit that right, and the propriety reverts to God. See . In the time thereof; either when they should gather it in, as being ripe, or when they need it, and should use it. All they enjoy is mine, but since they so use me…
Read Matthew Poole on Hosea 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 2:9 Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax [given] to cover her nakedness.Ver. 9. Therefore will I return] i.e. I will alter my course, change my stand, change the way of mine administrations, deal otherwise with them than yet I have done: they shall bear their iniquities, and know my breach of promise, as Numbers 14:34; they shall know the worth of mine abused mercies by the want of them another while. "I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early," Hosea 5:15. Finally, I will cut them short of…
Read John Trapp on Hosea 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Therefore will I return, and take . . .—The Hebrew form of saying, “Therefore I will take back.” Jehovah resumes all that had been misappropriated. The king of Assyria (Tiglath-pileser, 734 B.C.) was the agency whereby this was to be accomplished. (Comp. Isaiah 10:5.) The raiment (wool and flax) was Jehovah’s gift to cover her nakedness, i.e., to meet the actual necessities of Israel. This He will tear away, and the idol-gods whom she has courted shall see her prostration, and their own helplessness to deliver or relieve.
Read Charles John Ellicott on Hosea 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Therefore will I return, and take away] In the course of my providence, I will withhold those benefits which she has prostituted to her idolatrous services. And I will neither give the land rain, nor fruitful seasons.
Read AdamClarke on Hosea 2 →
CambridgeThe Cambridge Bible for Schools and Colleges9. And now in order radically to cure the Israelites of this error (viz. that their good things have come from the Baals) the people are for a time to be deprived of these blessings. return and take away] Rather, take back again. my corn … my wine … my wool … my flax] For though Israel may speak, as in Hosea 2:7, of ‘my bread and my water,’ these things were really the property of Jehovah, who could withdraw them at any moment, even in the ‘time’ or season of the corn and the new wine, when the husbandman was counting implicitly on the harvest and the vintage. recover] Or, rescue, viz. from the misuse to which these gifts would be put by the idolaters. given to cover her nakedness] Thus…
Read Cambridge on Hosea 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleTherefore I will return - God is, as it were, absent from men, when He lets them go on in their abuse of His gifts.
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 I will take back My grain in its time and My new wine in its season; I will take away My wool and linen, which were given to cover her nakedness.
Therefore I will take back my grain in its time, and my new wine in its season, and will pluck away my wool and my flax which should have covered her nakedness.
Therefore I will take back My grain in its time and My new wine in its season; I will take away My wool and linen, which were given to cover her nakedness.
Therefore, I will take back my grain during the harvest time and my new wine when it ripens; I will take away my wool and my flax which I had provided in order to clothe her.
Tyndale line
Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.
Therefore will I take back my grain in the time thereof, and my new wine in the season thereof, and will pluck away my wool and my flax which should have covered her nakedness.
Therefore will I take back my corn in the time thereof, and my wine in the season thereof, and will pluck away my wool and my flax which should have covered her nakedness.
Therefore will I return, and take away my corn in its time, and my wine in its season, and I will recover my wool and my flax given to cover her nakedness.
Therefore wil I returne, and take away my corne in the time thereof, and my wine in the season thereof, and will recouer my wool and my flaxe lent, to couer her shame.
Strictly literal
Therefore will I return, and take away my corn in the time thereof, and my new wine in its season, and will withdraw my wool and my flax which should have covered her nakedness.
Therefore do I turn back, And I have taken My corn in its season, And My new wine in its appointed time, And I have taken away My wool and My flax, covering her nakedness.
Therefore I return, || And I have taken My grain in its season, || And My new wine in its appointed time, || And I have taken away My wool and My flax, covering her nakedness.
(2:11) Therefore will I turn back, and take away my corn in its time, and my wine in its season, and I will snatch away my wool and my flax, [given] to cover her nakedness.
So I will take back her grain at harvest time, and my new wine in its season. I will take back my wool and flax that were used to cover her nakedness.
From the Latin
Therefore will I return, and take away my corn in its season, and my wine in its season, and I will set at liberty my wool, and my flax, which covered her disgrace.
Simplified
So I will take back my ripened grain and my new wine I gave at harvest-time. I will take back my wool and my flax I provided to cover her nakedness.
So I will take away again my grain in its time and my wine, and I will take away my wool and my linen with which her body might have been covered.
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 a word-for-word correspondence in 12 of the 13 words. This consistency highlights the shared understanding of the text's meaning across these traditions.
לָכֵ֣ן אָשׁ֔וּב וְלָקַחְתִּ֤י דְגָנִי֙ בְּעִתּ֔וֹ וְתִירוֹשִׁ֖י בְּמֽוֹעֲד֑וֹ וְהִצַּלְתִּי֙ צַמְרִ֣י וּפִשְׁתִּ֔י לְכַסּ֖וֹת אֶת־ עֶרְוָתָֽהּ׃
12 of the 13 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.
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 2:9
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
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Hc/Vqq1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
דָּגָן (dagan) refers to grain or corn, specifically cereals like wheat. It is derived from a root meaning 'increase.' The entries consistently emphasize its agricultural context, relating to the produce of the land.
דָּגָן n.m. corn, grain (of cereals)
base
H1715 דָּגָן corn, grain (of cereals)
1715 dagan daw-gawn'
from 1711; properly, increase, i.e. grain:--corn ((floor)),
wheat.
see HEBREW for 01711
דָּגָן (da.gan) — grain.
wheat, cereal, grain, corn
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
HR/Ncbsc/Sp3ms — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3ms
תִּירוֹשׁ (tiyrowsh) refers to must or fresh grape juice, indicating wine that is newly pressed. The term can imply fermented wine but primarily denotes new or sweet wine. It is derived from a root meaning expulsion, suggesting the process of pressing grapes.
תִּירוֹשׁ n.m. must, fresh or new wine
base
H8492 תִּירוֹשׁ must, fresh or new wine
8492 tiyrowsh tee-roshe'
or tiyrosh {tee-roshe'}; from 3423 in the sense of expulsion;
must or fresh grape-juice (as just squeezed out); by
implication (rarely) fermented wine:--(new, sweet) wine.
see HEBREW for 03423
תִּירוֹשׁ (ti.rosh) — new wine.
wine, fresh or new wine, must, freshly pressed wine
HC/Ncmsc/Sp1bs — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
מוֹעֵד (mo'ed) refers to an appointed time, place, or meeting, often associated with festivals and sacred seasons. It can denote a specific appointment or assembly, and is linked to the concept of a tent of meeting. The word is derived from a root meaning to appoint, and encompasses a range of meanings related to scheduled gatherings and designated locations.
מוֹעֵד 223 n.m. appointed time, place, meeting
appointed time
appointed meeting
appointed place
appointed sign, signal
tent of meeting
base
H4150 מוֹעֵד appointed time, place, meeting . appointed time
. appointed meeting
. appointed place
. appointed sign, signal
. tent of meeting
4150 mow`ed mo-ade'
or moled {mo-ade'}; or (feminine) moweadah (2 Chronicles
8:13) {mo-aw-daw'}; from 3259; properly, an appointment, i.e.
a fixed time or season; specifically, a festival;
conventionally a year; by implication, an assembly (as
convened for a definite purpose); technically the
congregation; by extension, the place of meeting; also a
signal (as appointed beforehand):--appointed (sign, time),
(place of, solemn) assembly, congregation, (set, solemn)
feast, (appointed, due) season, solemn(-ity), synogogue, (set)
time (appointed).
see HEBREW for 03259
מוֹעֵד (mo.ed) — meeting: time appointed.
: time_appointed
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: festival.
: festival
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting.
: meeting
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: signal appointed.
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
Hc/Vhq1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
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
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
HR/Vpcc — Preposition · verb piel infinitive construct commonHR/Vpcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
עֶרְוָה (ervah) refers to nakedness or nudity, particularly emphasizing the pudenda. It can also denote shame, disgrace, or improper behavior. The term has a figurative use, suggesting exposure or vulnerability. The Aramaic equivalent is עַרְוָה (arvah), meaning dishonor.
עֶרְוָה 54 n.f. nakedness, pudenda
base
H6172 עֶרְוָה nakedness, pudenda
6172 `ervah er-vaw'
from 6168; nudity, literally (especially the pudenda) or
figuratively (disgrace, blemish):--nakedness, shame,
unclean(-ness).
see HEBREW for 06168
עֶרְוָה (er.vah) — nakedness.
1) nakedness, nudity, shame, pudenda
1a) pudenda (implying shameful exposure)
1b) nakedness of a thing, indecency, improper behaviour
1c) exposed, undefended (fig.)
Aramaic equivalent: ar.vah (עַרְוָה "dishonor" H6173)
HNcfsc/Sp3fs — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
