Hosea 5:10 — Word Study
WLCהָיוּ֙ שָׂרֵ֣י יְהוּדָ֔ה כְּמַסִּיגֵ֖י גְּב֑וּל עֲלֵיהֶ֕ם אֶשְׁפּ֥וֹךְ כַּמַּ֖יִם עֶבְרָתִֽי׃
BSAThe princessar [rulers, leaders] of JudahYᵉhûwdâh are like thosehâyâh■ who movenâçag [illegally] boundary stonesgᵉbûwl [landmarks, borders] I will pour outshâphak▸ My furyʻebrâh [anger, wrath] upon themʻal like watermayim [a spring or watercourse]
| Greek | English | Parsing |
|---|---|---|
| הָיוּ֙ | they have become | Verb, Qal, perfect third person common plural |
| שָׂרֵ֣י | [the] leaders of | Noun common, masculine plural construct |
| יְהוּדָ֔ה | Judah | Noun proper |
| כְּמַסִּיגֵ֖י | like [those who] displace | Preposition, verb hiphil participle (active) masculine plural common |
| גְּב֑וּל | a boundary | Noun common, masculine singular absolute |
| עֲלֵיהֶ֕ם | on them | Preposition, suffix |
| אֶשְׁפּ֥וֹךְ | I will pour out | Verb, Qal, imperfect first person common singular |
| כַּמַּ֖יִם | like water | Preposition, noun common masculine plural absolute |
| עֶבְרָתִֽי׃ | wrath my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The princes of Judah are like those who move boundary stones; I will pour out My fury upon them like water. |
| KJV | The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water. |
| ASV | The princes of Judah are like them that remove the landmark: I will pour out my wrath upon them like water. |
| YLT | Princes of Judah have been as those removing a border, On them I do pour out as water My wrath. |
| WEB | The princes of Judah are like those who remove a landmark. I will pour out my wrath on them like water. |
| BBE | The rulers of Judah are like those who take away a landmark; I will let loose my wrath on them like flowing water. |
Where they part company is גְּבוּל — see How Translations Differ.
One main clause followed by two descriptive phrases. The structure emphasizes the comparison and the impending judgment.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 5:10
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 — Judgment Against Judah's Leadersgenerated
Hosea 5:10 describes the princes of Judah as corrupt, likening them to those who unlawfully move boundary stones, a metaphor for their unjust actions. This verse is part of a broader message where Hosea calls out the moral failures of Israel's leaders, warning of impending judgment for their transgressions, similar to the warnings found in Deuteronomy 19:14 and Proverbs 17:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 19:14 | You must not move your neighbor’s boundary marker, which was set up by your ancestors to mark the inheritance you shall receive in the land that the LORD your God is giving you to possess. |
| 2 | Deuteronomy 27:17 | ‘Cursed is he who moves his neighbor’s boundary stone.’ And let all the people say, ‘Amen!’ |
| 3 | 2 Kings 16:7–9 | So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, “I am your servant and your son. Come up and save me from the hands of the kings of Aram and Israel, who are rising up against me.” |
| 4 | 2 Chronicles 28:16–22 | At that time King Ahaz sent for help from the king of Assyria. |
| 5 | Proverbs 17:14 | To start a quarrel is to release a flood; so abandon the dispute before it breaks out. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שָׂר, sa.Reigenerated
The Hebrew word שָׂר (sar) refers to a leader or ruler, encompassing various meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
In this verse, it highlights the responsibility and authority of the princes of Judah, who are failing in their duty to uphold justice and righteousness.
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 verbs in the verse are הָיוּ (they have become) and אֶשְׁפּוֹךְ (I will pour out), with the subject שָׂרֵי יְהוּדָה (the princes of Judah) acting as the main focus. The sentence structure emphasizes the comparison between the leaders and those who unlawfully move boundaries.
The organization of the clauses highlights the condemnation of the leaders first, followed by the impending judgment, which is an effective way to convey the seriousness of their actions.
Septuagint Backgroundgenerated
The Septuagint translates שָׂר as ἄρξοντες (those who rule), indicating a direct equivalence in meaning, emphasizing authority.
The choice of μετατιθέντες for כְּמַסִּיגֵי suggests a focus on the act of moving boundaries, reinforcing the idea of injustice and transgression.
In plain words — the whole versegenerated
Hosea 5:10 describes how the leaders of Judah are corrupt, likening them to those who illegally move boundary stones. God warns that He will pour out His anger on them like water, indicating the severity of their wrongdoing.
Frequently Asked Questionsgenerated
It means that the leaders are acting unjustly and unlawfully, taking advantage of their positions and encroaching on the rights of others.
This imagery suggests that God's judgment will be overwhelming and uncontrollable, much like a flood.
It highlights the importance of justice and integrity among leaders, as they are accountable for their actions and will face consequences for injustice.
Yes, similar warnings can be found in passages like Deuteronomy 19:14, which also condemns the act of moving boundaries.
Reflection Questionsgenerated
- How can I ensure that I act justly and fairly in my own responsibilities?
- What are some ways that leaders today can be held accountable for their actions?
- In what areas of my life do I need to examine my integrity and honesty?
- How does understanding God's judgment impact the way I live and interact with others?
The early church on this verse — how the Fathers read it
Early commentators have noted the implications of this verse regarding leadership and justice, using it to argue for accountability among rulers.
"The leaders of Judah have become like those who remove a boundary; upon them I will pour out my wrath like water." LXX: "The leaders of Judah have become like those who move boundary lines.Early Church Fathers on Hosea 5 →
As they that take up the bound: That is, they that remove the boundary, encroaching on the property of their neighbours: figuratively: going beyond the boundary of the laws of God.Early Church Fathers on Hosea 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 5:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe princes of Judah were like them that remove the bound,.... Or landmark, which to do was contrary to the law, Deuteronomy 19:14; and has always been reckoned a heinous sin among all nations, and
Read John Gill on Hosea 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEphraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be. Ephraim ... Judah. - Israel is referred to in Hosea 5:9 , Judah in Hosea 5:10.
Read Robert Jamieson on Hosea 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe princes; the great men about the king and court, the rulers and governors, who by the law of God and man should have been the maintainers of equity and justice among the people. Of Judah; of the kingdom of Judah, or the two tribes. Were; have been, and now are in the days of Ahaz, for to this man’ s time the prophet now pointeth. Like them that remove the bound; the ancient bounds which limited every one, prevented controversies and oppressions of encroaching, covetous men. The prophet, I doubt not, aims at reproving the sin of these great ones in changing the laws of religion, as well as altering the bounds of civil rights, whether by encroaching upon foreigners, and enlarging the…
Read Matthew Poole on Hosea 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 5:10 The princes of Judah were like them that remove the bound: [therefore] I will pour out my wrath upon them like water.Ver. 10. The princes of Judah were like them that remove the bound] A wickedness condemned by the law and light both of nature and Scripture, Deuteronomy 27:17; Deuteronomy 19:14 Proverbs 22:28. The princes are mentioned, because corruption in a people (as putrefication in a fish) begins at the head. Now the landmark of limit is removed many ways: as, first, religione, in religion; when the true is changed into that which is false, as was here in Queen Mary’ s days, against her promise to the Suffolk men (Tarnon.). Secondly, in regione, in the civil state; when one…
Read John Trapp on Hosea 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The princes of Judah, such as Ahaz, whose pusillanimity brought untold evil on both Israel and Judah (2 Kings 16:10-18). Like them that remove the bound (landmark).—A practice prohibited in Deuteronomy 19:14, and included in the curses of Mount Ebal (Deuteronomy 27:17), an indication that this very legislation existed before the time of the prophet. They break down the barrier between right and wrong, between truth and falsehood, between Jehovah and Baalim.
Read Charles John Ellicott on Hosea 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Like them that remove the bound] As execrable as they who remove the land-mark. They have leaped over law's enclosure, and scaled all the walls of right; they have despised and broken all laws, human and Divine.
Read AdamClarke on Hosea 5 →
CambridgeThe Cambridge Bible for Schools and Colleges10. were like them that remove the bound] Rather, are become like them that remove the landmark. The landmarks were under the protection of religion (Proverbs 22:28; Proverbs 23:10; Deuteronomy 19:14), and to remove them laid the offender under a curse, according to Deuteronomy 27:17. Hosea cites the offence as the greatest conceivable example of revolutionary caprice. Judah, it would seem, was not more fortunate now in its upper classes than Israel (comp. Hosea 6:10-11 Sept., and Isaiah’s ‘these also’, viz. the chief men of Jerusalem, Isaiah 28:7). like water] Jehovah’s wrath is like fire in its destructiveness, and like a swollen stream in its abundant volume.
Read Cambridge on Hosea 5 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe princes of Judah were like them that remove the bound - All avaricious encroachment on the paternal inheritance of others, was strictly forbidden by God in the law, under the penalty of His curse.
Read Albert Barnes on Hosea 5 →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
The princes of Judah are like those who move boundary stones; I will pour out My fury upon them like water.
The princes of Judah are like those who remove a landmark. I will pour out my wrath on them like water.
The princes of Judah are like those who move boundary stones; I will pour out My fury upon them like water.
The princes of Judah are like those who move boundary markers. I will pour out my rage on them like a torrential flood!
Tyndale line
The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water.
The princes of Judah are like them that remove the landmark: I will pour out my wrath upon them like water.
The princes of Judah are like them that remove the landmark: I will pour out my wrath upon them like water.
The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water.
The princes of Iudah were like them that remoue the bounde: therefore will I powre out my wrath vpon them like water.
Strictly literal
The princes of Judah are become like them that remove the landmark: I will pour out my wrath upon them like water.
Princes of Judah have been as those removing a border, On them I do pour out as water My wrath.
Princes of Judah have been as those removing a border, || I pour out My wrath as water on them.
The princes of Judah were like those that remove the landmark: my wrath, therefore, will I pour out upon them like water.
The leaders of Judah are like those who move a boundary stone. I will pour my wrath on them like water.
From the Latin
The princes of Juda are become as they that take up the bound: I will pour out my wrath upon them like water.
Simplified
The rulers of Judah have become thieves like those who illegally move boundaries. I will pour out my anger like water upon them.
The rulers of Judah are like those who take away a landmark; I will let loose my wrath on them like flowing water.
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 of Hosea 5:10 reads, "The princes of Judah are like those who move boundary stones; I will pour out My fury upon them like water." The Septuagint, while providing a word-by-word correspondence, aligns closely with the Masoretic Text, indicating agreement in meaning and content. However, the specific wording and structure may differ due to the nature of translation. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, as they also support the reading found in the Masoretic Text.
הָיוּ֙ שָׂרֵ֣י יְהוּדָ֔ה כְּמַסִּיגֵ֖י גְּב֑וּל עֲלֵיהֶ֕ם אֶשְׁפּ֥וֹךְ כַּמַּ֖יִם עֶבְרָתִֽי׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 5:10
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp — Noun common · masculine plural constructHNcmpc
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…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
The Hebrew word סוּג (*sug*) primarily means to move away or backslide. It can refer to actions like retreating, turning back, or being displaced. The entries indicate its use in various forms, including Qal, Niph, Hiphil, and Hophal, covering meanings from personal backsliding to the removal of boundaries.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5253 סוּג, seldom שׂוּג move away, backslide
5253 nacag naw-sag'
a primitive root; to retreat:--departing away, remove, take
(hold), turn away.
נָסַג (na.sag) — to remove.
1) to move away, backslide, move, go, turn back
1a) (Qal) to backslide, prove recreant to
1b) (Hiphil)
1b1) to displace, move back
1b2) to remove, carry away
1d) (Hophal) to be driven back, be moved back
Prep | V-Hiphil — Preposition · verb hiphil participle (active) masculine plural commonHR/Vhrmpc
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3mp
שָׁפַךְ (shaphak) is a Hebrew verb meaning to pour out or spill. It encompasses a range of actions, including pouring liquids, shedding blood, and even expressing emotions like anger. The word can also imply figurative uses, such as expending life or resources. Various forms of the verb exist, indicating different nuances, such as being poured out or pouring oneself out.
שָׁפַךְ 113 vb. pour out, pour
Qal
lit.
fig.
Niph. be poured out
Pu. be poured out
Hithp. my soul pours itself out upon me
base
H8210 שָׁפַךְ pour out, pour
8210 shaphak shaw-fak'
a primitive root; to spill forth (blood, a libation, liquid
metal; or even a solid, i.e. to mound up); also (figuratively)
to expend (life, soul, complaint, money, etc.); intensively,
to sprawl out:--cast (up), gush out, pour (out), shed(-der,
out), slip.
שָׁפַךְ (sha.phakh) — to pour: pour.
: pour
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: kill.
: kill/shed(blood/life)
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: build siege mound.
: build_siege_mound
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
