Hosea 4:8 — Word Study
WLCחַטַּ֥את עַמִּ֖י יֹאכֵ֑לוּ וְאֶל־ עֲוֹנָ֖ם יִשְׂא֥וּ נַפְשֽׁוֹ׃
BSAThey feed onʼâkal▸ [eat up, devour] the sinschaṭṭâʼâh [guilt, punishment for sin] of My peopleʻam [nation, Amaw] and setnâsâʼ▸ [lift up, direct] their heartsnephesh [soul, living being] onʼêl [toward, to] iniquityʻâvôn [moral evil, sin]
| Greek | English | Parsing |
|---|---|---|
| חַטַּ֥את | [the] sin of | Noun common, feminine singular construct |
| עַמִּ֖י | people my | Noun common masculine singular construct, suffix |
| יֹאכֵ֑לוּ | they eat | Verb, Qal, imperfect third person masculine plural |
| וְאֶל־ | and to | Conjunction, preposition |
| עֲוֹנָ֖ם | iniquity their | Noun common masculine singular construct, suffix |
| יִשְׂא֥וּ | they lift up | Verb, Qal, imperfect third person masculine plural |
| נַפְשֽׁוֹ׃ | desire its | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They feed on the sins of My people and set their hearts on iniquity. |
| KJV | They eat up the sin of my people, and they set their heart on their iniquity. |
| ASV | They feed on the sin of my people, and set their heart on their iniquity. |
| YLT | The sin of My people they do eat, And unto their iniquity lift up their soul. |
| WEB | They feed on the sin of my people, and set their heart on their iniquity. |
| BBE | The sin of my people is like food to them; and their desire is for their wrongdoing. |
The translations agree on the essential meaning of the verse.
The sentence has a main clause followed by a subordinate clause, indicating the actions of the priests and their focus.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָכַל
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 4:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Corruption of Israel's Priestsgenerated
Hosea 4:8 describes the priests who are taking advantage of the sins of the people, indicating a deep moral corruption among the leaders of Israel. This verse is part of a larger section where God condemns the unfaithfulness of His people and their leaders, warning of the consequences of their actions. The priests are depicted as feeding on the sins, highlighting their exploitation rather than their role as spiritual guides.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 6:26 | The priest who offers it shall eat it; it must be eaten in a holy place, in the courtyard of the Tent of Meeting. |
| 2 | Leviticus 7:6–7 | Every male among the priests may eat of it. It must be eaten in a holy place; it is most holy. |
| 3 | 1 Samuel 2:29 | Why then do you kick at My sacrifice and offering that I have prescribed for My dwelling place? You have honored your sons more than Me by fattening yourselves with the best of all the offerings of My people Israel.’ |
| 4 | Psalm 24:4 | He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear deceitfully. |
| 5 | Psalm 25:1 | To You, O LORD, I lift up my soul; |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חַטַּ֥את, cha.Tatgenerated
The word חַטָּאת (cha.Tat) refers to sin and encompasses various aspects such as guilt and punishment for sin. It is often used to describe the consequences of sin and the sacrifices made for atonement. The parsing as a feminine singular construct indicates that this term is being used in a specific relational context, referring to the sins of the people.
In this verse, it highlights the priests' role in consuming the guilt and punishment associated with the people's sins, rather than leading them toward repentance and restoration.
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 יֹאכֵ֑לוּ (they eat) governs the main action of the verse, with a noun phrase indicating the object of consumption, followed by a prepositional phrase that directs the focus toward iniquity. The structure emphasizes the action of the priests as they engage with the sins of the people.
The second verb יִשְׂא֥וּ (they lift up) introduces a new action that connects the priests' consumption of sin to their focus on iniquity, indicating a deliberate choice to direct their hearts toward moral evil.
Septuagint Backgroundgenerated
The Septuagint translates חַטַּ֥את as ἁμαρτίας (hamartias), which means 'sins' and carries a similar connotation of moral failure. This choice reflects a consistent understanding of sin as a transgression against God.
The use of ἀδικίαις (adikiais) for עֲוֹנָ֖ם indicates an emphasis on injustice or wrongdoing, aligning with the moral implications of iniquity in the Hebrew text.
In plain words — the whole versegenerated
Hosea 4:8 shows that the priests are taking advantage of the sins of the people, consuming them instead of guiding them toward repentance. They are focused on iniquity, which reflects a serious moral failure in their leadership.
Frequently Asked Questionsgenerated
It means the priests are exploiting the sins of the people for their own benefit, rather than guiding them toward righteousness.
This verse illustrates a corrupt relationship where the priests are more concerned with their own gain than the spiritual well-being of the people.
Iniquity refers to moral evil and wrongdoing, indicating that the priests are not only neglecting their duties but are actively leading the people away from God.
This verse warns against the dangers of corrupt leadership that prioritizes personal gain over the welfare of the community.
Reflection Questionsgenerated
- In what ways might leaders today exploit those they are meant to serve?
- How can I ensure that my actions are directed toward righteousness rather than personal gain?
- What steps can I take to hold leaders accountable for their moral responsibilities?
- How does this verse challenge me to reflect on my own heart and desires?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to highlight the corrupt practices of priests and their implications for the people of God.
The text wants you to make a more daring assertion if your hearing will still follow. What is the “sacrifice” that is offered “for sin” and is “very holy” except “the only begotten Son of God,” Jesus Christ my Lord? He alone is the…Early Church Fathers on Hosea 4 →
[The priests] are feasting on the sins of my people, approving the crimes of the sinners. For when they behold them sinning, not only do they not argue but they praise and extol them, calling them fortunate.Early Church Fathers on Hosea 4 →
They used to sacrifice goats for sin; for this reason the sacrifice was called sin. By offering a goat on the altar, the priests at the right time used to bring the intestines and the lard, and they ate the rest.Early Church Fathers on Hosea 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 4:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey eat up the sin of my people,.... That is, the priests did so, as the Targum, the priests of Jeroboam; they ate up the sacrifices which the people brought for their sins: and their fault was,
Read John Gill on Hosea 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey eat up the sin of my people, and they set their heart on their iniquity. They eat up the sin of my people - i:e., the sin offerings (Leviticus 6:26; Leviticus 10:17). The priests greedily devoured them.
Read Robert Jamieson on Hosea 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey, the priests who minister to the idols, eat up the sin of my people; live upon with delight, maintain themselves and theirs; either by conniving at their sins, not reproving as they deserve, lest thereby they should disoblige persons, and lessen their bounty to them; or leave them to sin first, and next look for sacrifices for those sins, like some that make gain by the sins of people with whom they dispense. Or more plainly, by sin is meant sin-offering, in which the priest had his share. My people: see . And they; covetous, luxurious, idolatrous priests, the priests of Baal and the calves, set their heart on their iniquity; watch to, and earnestly desire, hope, and expect the people…
Read Matthew Poole on Hosea 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 4:8 They eat up the sin of my people, and they set their heart on their iniquity.Ver. 8. They eat up the sin of my people] That is, the sin offerings, as Exodus 29:14. This they might lawfully do, Leviticus 6:16; Leviticus 6:18; Leviticus 6:23; Leviticus 6:26; Leviticus 6:29-30; Leviticus 10:17. But they were greedy dogs; and looked every one to his gain from his quarter, Isaiah 5:6; Isaiah 5:11. They winked at the people’ s sins, and cared not what evils they fell into, so that they would bring in store of fat and good expiatory sacrifices, which made for the priest’ s advantage. They ate that on earth which they were to digest in hell; they fed upon such diet as bred the worm of…
Read John Trapp on Hosea 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7, 8) The increase in numbers and prosperity probably refers to the priesthood, who, as they grew in numbers, became more alienated from the true God. These eat up, or fatten on, the very sins they ought to rebuke. The reference here may be either to the portion of sacrificial offerings which fell to the share of the priests, or (less probably) to the sin-money and trespass-money exacted in place of sin-offerings of 2 Kings 12:16. (On the general condition of the priesthood at this time, see W. R. Smith, Prophets of Israel pp. 99-101.)
Read Charles John Ellicott on Hosea 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. They eat up the sin of my people] חטאת chattath, the sin-offering, though it be offered contrary to the law; for their hearts are set on iniquity, they wish to do whatever is contrary to God.
Read AdamClarke on Hosea 4 →CambridgeThe Cambridge Bible for Schools and Colleges8. They eat up the sin of my people] The subject of the verb is evidently the priests (see Hosea 4:9), and the phrase can therefore only mean, they eat the sin-offering of my people (i.e. the portion assigned to the priests, comp. Leviticus 10:17). Here we come into collision with a theory of the radical school of criticism that the Levitical legislation (including the appointment of ‘sin-offerings’ and ‘guilt-offerings’) originated after the Babylonian captivity. There are however two earlier references to the sin-offering, viz. here and in Psalms 40:6, and one to the guilt-offering in Proverbs 14:9, not to insist on the disputable allusions in Isaiah 1:11; Micah 6:7; 2 Kings 12:16 (17).…
Read Cambridge on Hosea 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThey eat up the sin of My people - The priests made a gain of the sins of the people, lived upon them and by them, conniving at or upholding the idolatries of the people, partaking in their
Read Albert Barnes on Hosea 4 →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
They feed on the sins of My people and set their hearts on iniquity.
They feed on the sin of my people, and set their heart on their iniquity.
They feed on the sins of My people and set their hearts on iniquity.
They feed on the sin offerings of my people; their appetites long for their iniquity!
Tyndale line
They eat up the sin of my people, and they set their heart on their iniquity.
They feed on the sin of my people, and set their heart on their iniquity.
They feed on the sin of my people, and set their heart on their iniquity.
They eat up the sin of my people, and they set their heart on their iniquity.
They eate vp the sinnes of my people, and lift vp their mindes in their iniquitie.
Strictly literal
They eat the sin of my people, and their soul longeth for their iniquity.
The sin of My people they do eat, And unto their iniquity lift up their soul.
The sin of My people they eat, || And to their iniquity lift up their soul.
The sin-offering of my people do they eat, and for their iniquity doth the soul of each one of them long.
They feed on the sin of my people; they are greedy for more of their wickedness.
From the Latin
They shall eat the sins of my people, and shall lift up their souls to their iniquity.
Simplified
They feed on the sin of my people, greedy for their iniquity.
The sin of my people is like food to them; and their desire is for their wrongdoing.
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 presents the verse as חַטַּ֥את עַמִּ֖י יֹאכֵ֑לוּ וְאֶל־ עֲוֹנָ֖ם יִשְׂא֥וּ נַפְשֽׁוֹ׃, which is closely matched by the Septuagint, confirming the integrity of the text. The Dead Sea Scrolls show some restoration, with seven words supplied by an editor, but they align with the Masoretic Text's meaning.
חַטַּ֥את עַמִּ֖י יֹאכֵ֑לוּ וְאֶל־ עֲוֹנָ֖ם יִשְׂא֥וּ נַפְשֽׁוֹ׃
7 of the 7 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.
[חטאת] [עמ׳י] [יאכלו] [ואל] [עונ׳ם] [ישאו] [נפש׳ו]
nothing on the leather here — 7 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 4:8
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.
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Conj | Prep — Conjunction · prepositionHC/R
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms