Hosea 6:10 — Word Study
WLCבְּבֵית֙ יִשְׂרָאֵ֔ל רָאִ֖יתִי שַׁעֲרֽוּרִיָּ֑ה שָׁ֚ם זְנ֣וּת לְאֶפְרַ֔יִם נִטְמָ֖א יִשְׂרָאֵֽל׃
BSAIn the housebayith [dwelling place, family home] of IsraelYisrâʼêl [Jacob's descendants] I have seenrâʼâh■ [looked after, cared for] a horrible thingshaʻărûwrâh [something that inspires horror or fear] EphraimʼEphrayim [doubly fruitful, referring to Joseph's son] practices prostitutionzᵉnûwth [engages in, commits, unfaithfulness, idolatry] thereshâm [in that place, at that time] [and] IsraelYisrâʼêl [God's chosen people] is defiledṭâmêʼ■ [made foul, morally contaminated]
| Greek | English | Parsing |
|---|---|---|
| בְּבֵית֙ | in [the] house of | Preposition, noun common masculine singular construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| רָאִ֖יתִי | I have seen | Verb, Qal, perfect first person common singular |
| שַׁעֲרֽוּרִיָּ֑ה | a horrible [thing] | Adj |
| שָׁ֚ם | [is] there | Adverb |
| זְנ֣וּת | prostitution | Noun common, feminine singular absolute |
| לְאֶפְרַ֔יִם | [belongs] to Ephraim | Preposition, noun proper masculine |
| נִטְמָ֖א | it has made itself unclean | Verb, Niphal, perfect third person masculine singular |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the house of Israel I have seen a horrible thing: Ephraim practices prostitution there, and Israel is defiled. |
| KJV | I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled. |
| ASV | In the house of Israel I have seen a horrible thing: there whoredom is found in Ephraim, Israel is defiled. |
| YLT | In the house of Israel I have seen a horrible thing, There [is] the whoredom of Ephraim — defiled is Israel. |
| WEB | In the house of Israel I have seen a horrible thing. There is prostitution in Ephraim. Israel is defiled. |
| BBE | In Israel I have seen a very evil thing; there false ways are seen in Ephraim, Israel is unclean; |
Translations agree on the meaning of the verse, with no significant differences noted.
The main clause is supported by several subordinate phrases that elaborate on the observation made by the speaker.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
verbרָאָה
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 6:10
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 — The Indictment of Israelgenerated
Hosea 6:10 reveals a grave situation in Israel, where God, through the prophet Hosea, observes a horrific moral corruption. Ephraim, representing the northern kingdom, is called out for its unfaithfulness, which leads to the defilement of Israel as a whole. This verse is situated within a broader context of God's judgment against His people for their idolatry and moral failings, as seen in the surrounding verses and cross-references such as Jeremiah 2:12-13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:12–13 | Be stunned by this, O heavens; be shocked and utterly appalled,” declares the LORD. |
| 2 | Jeremiah 5:30–31 | A horrible and shocking thing has happened in the land. |
| 3 | Jeremiah 18:13 | Therefore this is what the LORD says: “Inquire among the nations: Who has ever heard things like these? Virgin Israel has done a most terrible thing. |
| 4 | Jeremiah 23:14 | And among the prophets of Jerusalem I have seen a horrible thing: They commit adultery and walk in lies. They strengthen the hands of evildoers, so that no one turns his back on wickedness. They are all like Sodom to Me; the people of Jerusalem are like Gomorrah.” |
| 5 | Hosea 4:11–17 | Promiscuity, wine, and new wine take away understanding. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שַׁעֲרֽוּרִיָּ֑ה, sha.'a.ri.ri.yahgenerated
The word שַׁעֲרֽוּרִיָּ֑ה (*sha'aruriyah*) is an adjective that conveys a sense of horror or something that inspires fear. It is derived from a root that signifies something fearful or dreadful. In this context, it describes the morally shocking situation observed by God in Israel.
This term emphasizes the severity of Israel's actions and their implications, highlighting the gravity of their unfaithfulness and the emotional response it evokes. The use of such a strong word indicates the seriousness of the moral decay present in Ephraim and Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, with all versions reflecting the horror of the situation in Israel.
Sentence Structuregenerated
The main verb רָאִ֖יתִי, I have seen, governs the entire sentence, with a series of phrases elaborating on what was seen. The structure emphasizes the observation of a horrible thing in Israel, with Ephraim's prostitution being the focal point.
The sentence is built around a central observation, with the prepositional phrase בְּבֵית֙ יִשְׂרָאֵ֔ל indicating the location of this observation. The word order places emphasis on the horror of the situation, leading to the conclusion that Israel is defiled.
Septuagint Backgroundgenerated
The Septuagint translates שַׁעֲרֽוּרִיָּ֑ה as φρικώδη, which carries a sense of frightfulness. This choice indicates a strong interpretation of the moral failure being described, aligning with the overall tone of condemnation present in Hosea's message.
This translation choice reflects the seriousness of the situation and the emotional weight of the term as it relates to Israel's unfaithfulness.
In plain words — the whole versegenerated
Hosea 6:10 shows God expressing His dismay at the moral corruption in Israel, particularly through Ephraim's actions. The verse highlights the serious nature of their unfaithfulness and how it leads to the defilement of God's people.
Frequently Asked Questionsgenerated
Hosea is referring to the shocking moral corruption and idolatry present in Israel, particularly in Ephraim.
Ephraim represents the northern kingdom of Israel, and its actions exemplify the unfaithfulness and moral decay affecting the entire nation.
To be defiled means to be made unclean or morally contaminated, indicating a breach of covenant with God.
This verse encapsulates Hosea's broader theme of calling Israel to repentance and highlighting the consequences of their unfaithfulness to God.
Reflection Questionsgenerated
- In what ways can we see similar moral failures in our own communities today?
- How can we guard against the spiritual unfaithfulness that Hosea warns about?
- What steps can we take to restore purity and faithfulness in our relationship with God?
- How does understanding the historical context of Israel help us apply this message today?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the moral implications of Ephraim's actions and God's judgment on Israel.
In the house of Israel, I saw dreadful things; there were the fornications of Ephraim, Israel is defiled; and, Judah, I will put a harvest for you, when I will return the captivity of my people.Early Church Fathers on Hosea 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 6:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have seen an horrible thing in the house of Israel,.... Idolatry, the calves set up at Dan and Bethel, which God saw with abhorrence and detestation; or the prophet saw it, and it made his hair
Read John Gill on Hosea 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled. I have seen an horrible thing in the house of Israel - (Jeremiah 5:30; Jeremiah 18:13; Jeremiah 23:14).
Read Robert Jamieson on Hosea 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have seen: it may be understood of the prophet speaking what he had seen; or of God, who seeth now, and hath seen, an horrible thing, a very horrible thing, as some observe from the word, in the house of Israel, the ten tribes. The whoredom, idolatry, of Ephraim; which was brought in by an Ephraimite, by Jeroboam the First, two hundred years ago, and it is there still. Israel is defiled; it hath overspread all Israel, none free, but all defiled greatly with it.
Read Matthew Poole on Hosea 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 6:10 I have seen an horrible thing in the house of Israel: there [is] the whoredom of Ephraim, Israel is defiled.Ver. 10. I have seen an horrible thing in the house of Israel] Now a very den of thieves, as Hosea 6:9, a pantheon of all sorts of idols, a chamber of imagery, an Egyptian temple, gay and goodly without, but within an ox or calf, with "women weeping for Tammuz," Ezekiel 8:12; Ezekiel 8:14, that is, for Osiris, king of Egypt, whose image (under the shape of an ox) his wife, Isis, had advanced to be idolatrously there adored. This kind of abomination Jeroboam had learned in Egypt (whither he fled from Solomon, his master), and brought into the house of Israel. And whereas…
Read John Trapp on Hosea 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) House of Israel.—This phrase means Ephraim and Judah subsequently discriminated. The “horrible thing” refers to polluting idolatry. This peculiar word occurs again in Jeremiah. According to the punctuation of the Hebrew the reciter hesitates before pronouncing the “horrible thing” which grated through his teeth.
Read Charles John Ellicott on Hosea 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. I have seen a horrible thing] That is, the idolatry that prevailed in Israel to such a degree that the whole land was defiled.
Read AdamClarke on Hosea 6 →CambridgeThe Cambridge Bible for Schools and Colleges10, 11. Jehovah is still the speaker. From his heavenly ‘place’ he points indignantly (as Hosea 6:7) to the abominations practised ‘there’, i.e. in the whole land of Israel, for even Judah has not escaped the infection. The structure of the verses becomes more symmetrical, if we attach the concluding words of Hos 6:10 to Hosea 6:11, and turn Hosea 6:11 thus, altering one vowel-point, Israel is defiled; for thee also, Judah, a harvest is appointed. The Septuagint partly favours this, rendering ἐμιάνθηἸσραὴλκαὶἸούδα. The concluding words of Hos 6:11 should rather be attached to Hosea 6:1 of chap. 7.
Read Cambridge on Hosea 6 →Albert Barnes1798–1870Barnes' Notes on the BibleI have seen a horrible thing - Literally, “what would make one shudder.” God had seen it; therefore man could not deny it. In the sight of God, and amid the sense of His presence, all excuses fail.
Read Albert Barnes on Hosea 6 →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
In the house of Israel I have seen a horrible thing: Ephraim practices prostitution there, and Israel is defiled.
In the house of Israel I have seen a horrible thing. There is prostitution in Ephraim. Israel is defiled.
In the house of Israel I have seen a horrible thing: Ephraim practices prostitution there, and Israel is defiled.
I have seen a disgusting thing in the temple of Israel: there Ephraim practices temple prostitution and Judah defiles itself.
Tyndale line
I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled.
In the house of Israel I have seen a horrible thing: there whoredom is found in Ephraim, Israel is defiled.
In the house of Israel I have seen an horrible thing: there whoredom is found in Ephraim, Israel is defiled.
I have seen a horrible thing in the house of Israel: there is the prostitution of Ephraim, Israel is defiled.
I haue seene vileny in the house of Israel: there is ye whoredome of Ephraim: Israel is defiled.
Strictly literal
In the house of Israel have I seen a horrible thing: the whoredom of Ephraim is there; Israel is defiled.
In the house of Israel I have seen a horrible thing, There [is] the whoredom of Ephraim — defiled is Israel.
In the house of Israel I have seen a horrible thing, || There [is] the whoredom of Ephraim—Israel is defiled.
On the house of Israel have I seen a horrible thing: there is lewdness in Ephraim, Israel is become defiled.
In the house of Israel I have seen a horrible thing; Ephraim's prostitution is there, and Israel has become unclean.
From the Latin
I have seen a horrible thing in the house of Israel: the fornications of Ephraim there: Israel is defiled.
Simplified
I have seen in the house of Israel something totally disgusting: Ephraim engages in prostitution and Israel is sexually corrupt.
In Israel I have seen a very evil thing; there false ways are seen in Ephraim, Israel is unclean;
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 agree closely in their wording, with the Septuagint providing a direct translation of the Hebrew terms without significant variation. The Dead Sea Scrolls show some restoration by editors but align with the Masoretic Text in meaning.
בְּבֵית֙ יִשְׂרָאֵ֔ל רָאִ֖יתִי שַׁעֲרֽוּרִיָּ֑ה שָׁ֚ם זְנ֣וּת לְאֶפְרַ֔יִם נִטְמָ֖א יִשְׂרָאֵֽל׃
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.
[בבית] [ישראל] [ראיתי] [שערוריה] שם זנות [לאפרים] [נטמא] [ישראל]
2 words on the leather — 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 6:10
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 בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
שַׁעֲרוּרָה (sha`aruwrah) refers to a 'horror' or 'horrible thing.' It is a feminine noun derived from the root meaning something fearful. There are alternative forms, such as שַׁעֲרִירִיָּה (sha`ariryiyah), which carry the same meaning. The entries consistently emphasize the sense of fear associated with this word.
שַׁעֲרוּרָה n.f. horror = horrible thing
base
שַׁעֲרִירִיָּה, שַׁעֲרֻרִית n.f. id. [v.fc.ac]
base
H8186a שַׁעֲרוּרָה horror = horrible thing H8186b שַׁעֲרִירִיָּה, שַׁעֲרֻרִית id. [8186a]
8186 sha`aruwrah shah-ar-oo-raw'
or shanariyriyah {shah-ar-ee-ree-yaw'}; or shaparurith
{shah-ar-oo-reeth'}; feminine from 8176 in the sense of 8175;
something fearful:--horrible thing.
see HEBREW for 08176
see HEBREW for 08175
שַׁעֲרוּרָה (sha.a.ru.rah) — horror.
horrible thing
Also means: sha.a.ri.riy.yah (שַׁעֲרִירִיָּה "horror" H8186B)
שַׁעֲרִירִיָּה (sha.a.ri.riy.yah) — horror.
horrible thing
Another spelling of sha.a.ru.rah (שַׁעֲרוּרָה "horror" H8186A)
Adj — AdjHAafsa
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
זְנוּת (znuwth) refers to fornication and can also imply infidelity or idolatry. It is derived from the root word that means to commit adultery. The term encompasses sexual immorality and is used in various contexts, including religious and metaphorical senses.
זְנוּת n.f.abstr. fornication
sexual
international
religious
base
H2184 זְנוּת
2184 znuwth zen-ooth'
from 2181; adultery, i.e. (figuratively) infidelity,
idolatry:--whoredom.
see HEBREW for 02181
זְנוּת (ze.nut) — fornication.
fornication, harlotry
N-fs — Noun common · feminine singular absoluteHNcfsa
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.
טָמֵא vb. be or become unclean
Qal be or become unclean
Niph. defile oneself, be defiled
Pi. defile
Pu. myself is not polluted
Hithp.—reflexive, defile oneself
Hothp. after that she has been defiled
base
טָמְאָה n.f. uncleanness Mi 2:10
ref
H2930a טָמֵא be or become unclean .be or become unclean
. defile oneself, be defiled
. defile
. myself is not pulluted
.—reflexive, defile oneself
. after that she has been defiled
H2930b טָמְאָה uncleanness
2930 tame' taw-may'
a primitive root; to be foul, especially in a ceremial or
moral sense (contaminated):--defile (self), pollute (self), be
(make, make self, pronounce) unclean, X utterly.
טָמֵא (ta.me) — to defile.
1) to be unclean, become unclean, become impure
1a) (Qal) to be or become unclean
1a1) sexually
1a2) religiously
1a3) ceremonially
1b) (Niphal)
1b1) to defile oneself, be defiled
1b1a) sexually
1b1b) by idolatry
1b1c) ceremonially
1b2) to be regarded as unclean
1c) (Piel)
1c1) to defile
1c1a) sexually
1c1b) religiously
1c1c) ceremonially
1c2) to pronounce unclean, declare unclean (ceremonially)
1c3) to profane (God's name)
1d) (Pual) to be defiled
1e) (Hithpael) to be unclean
1f) (Hothpael) to be defiled
טָמְאָה (tam.ah) — uncleanness.
uncleanness
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.