Hosea 8:2 — Word Study
WLCלִ֖י יִזְעָ֑קוּ אֱלֹהַ֥י יְֽדַעֲנ֖וּךָ יִשְׂרָאֵֽל׃
BSAIsraelYisrâʼêl [the descendants of Jacob, God's chosen people] cries outzâʻaq▸ [with a loud voice, to announce publicly] O our Godʼĕlôhîym [Elohim, the one supreme God] we know Youyâdaʻ■ [have learned, perceived, and acknowledged, as our Lord and Savior]
| Greek | English | Parsing |
|---|---|---|
| לִ֖י | to me | Preposition, suffix |
| יִזְעָ֑קוּ | they cry out | Verb, Qal, imperfect third person masculine plural |
| אֱלֹהַ֥י | O God my | Noun common masculine plural construct, suffix |
| יְֽדַעֲנ֖וּךָ | we know you | Verb qal perfect first person common plural, suffix |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Israel cries out to Me, “O our God, we know You!” |
| KJV | Israel shall cry unto me, My God, we know thee. |
| ASV | They shall cry unto me, My God, we Israel know thee. |
| YLT | To Me they cry, 'My God, we — Israel — have known Thee.' |
| WEB | They cry to me, ‘My God, we, Israel, acknowledge you!’ |
| BBE | They will send up to me a cry for help: We, Israel, have knowledge of you, O God of Israel. |
Where translations part company is in the phrasing of יְֽדַעֲנ֖וּךָ — see How Translations Differ.
The sentence has a main clause with two subordinate phrases, clearly showing the relationship between Israel's cry and their acknowledgment of God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִשְׂרָאֵל
verbזָעַק
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 8:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Israel's Rebellion and Acknowledgmentgenerated
Hosea 8:2 reveals Israel's cry to God amidst their rebellion. They acknowledge Him as their God, yet their actions contradict their words. This highlights the tension between verbal acknowledgment and true faithfulness, as seen in the surrounding verses where Israel has rejected good and pursued idols.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 5:15 | Then I will return to My place until they admit their guilt and seek My face; in their affliction they will earnestly seek Me.” |
| 2 | Hosea 7:13–14 | Woe to them, for they have strayed from Me! Destruction to them, for they have rebelled against Me! Though I would redeem them, they speak lies against Me. |
| 3 | 2 Kings 10:16–29 | saying, “Come with me and see my zeal for the LORD!” So he had him ride in his chariot. |
| 4 | Psalm 78:34–37 | When He slew them, they would seek Him; they repented and searched for God. |
| 5 | Isaiah 48:1–2 | “Listen to this, O house of Jacob, you who are called by the name of Israel, who have descended from the line of Judah, who swear by the name of the LORD, who invoke the God of Israel— but not in truth or righteousness— |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יְֽדַעֲנ֖וּךָ, ye.da.'a.Nu.khagenerated
The verb יָדַע (yada`) means 'to know' and encompasses a range of meanings including to learn, perceive, and acknowledge. The parsing indicates it is in the perfect tense, first person plural, suggesting a completed action — 'we have known'.
This word indicates a relational aspect, implying that Israel has come to an understanding or recognition of God, yet their acknowledgment is superficial in light of their actions. It reflects a common theme in the Hebrew Scriptures where knowledge of God must be accompanied by obedience.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we read the verse in the Berean Standard Bible, which uses the phrase we know You.
Sentence Structuregenerated
The main verb יִזְעָ֑קוּ (they cry out) governs the sentence, with Israel as the subject and the subsequent clauses detailing their address to God and their claim of knowledge. The structure emphasizes the cry as a public declaration.
The sentence is formed with a subject followed by two verb clauses: the first expressing the action of crying out and the second stating their knowledge of God. This structure highlights the contrast between their verbal acknowledgment and their actions.
Septuagint Backgroundgenerated
The Septuagint uses ἐκβοῶσιν to translate יִזְעָ֑קוּ, indicating a loud cry or shout. This choice emphasizes the urgency and public nature of Israel's call to God.
The Greek term γινώσκω corresponds to יְֽדַעֲנ֖וּךָ, which carries a similar meaning of knowledge but may imply a different nuance in the context of the Septuagint's audience.
In plain words — the whole versegenerated
Hosea 8:2 shows Israel crying out to God, claiming to know Him. This acknowledgment is made in the context of their rebellion against His ways, emphasizing the disconnect between their words and actions.
Frequently Asked Questionsgenerated
It signifies their recognition of God as their deity, expressing a desire for His attention and help.
Despite their verbal acknowledgment, Israel's actions reflect rebellion and a turning away from God, indicating a lack of true faithfulness.
This personal address indicates a relationship, yet it raises questions about the sincerity of their claim given their disobedience.
It highlights the theme of Israel's unfaithfulness and the contrast between their cries for help and their rejection of God's commands.
Reflection Questionsgenerated
- In what ways do I acknowledge God in my life, and how does that align with my actions?
- How can I ensure that my cries to God are sincere and not just empty words?
- What does it mean to truly know God, and how can I deepen my understanding of Him?
- How can I help others understand the importance of aligning their acknowledgment of God with their actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 8:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIsrael shall cry unto me, my God, we know thee. In their distress they shall cry to the Lord to help them, and have mercy on them, as they used to do when in trouble, Isaiah 26:16; when the eagle is
Read John Gill on Hosea 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIsrael shall cry unto me, My God, we know thee. Israel shall cry unto me, My God, we know thee - the singular, "my," is used distributively, each one so addressing God.
Read Robert Jamieson on Hosea 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIsrael, the ten tribes, shall cry in deep distress; when the Assyrian rangeth over their country, when Samaria is besieged, they will cry out aloud, but hypocritically; they will roar, but not pray. My God; then they will look to the ancient alliance and league between their fathers and me. We know thee, an only Saviour; be ours, for we are thine. Thus in hypocrisy will they carry it.
Read Matthew Poole on Hosea 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 8:2 Israel shall cry unto me, My God, we know thee.Ver. 2. Israel shall cry unto me] It is their course and custom to do so; they will needs do it, though I take no delight in it. Hypocrisy is impudent, as Hosea 5:6 Jeremiah 3:4-5. No, nay, but it will despite God with seeming honour; and present him with a ludibrious devotion. Israel, though revolted and degenerated into Jezreel, Hosea 1:4, shall cry, yea, cry aloud, vociferabuntur, cry till they are hoarse, as criers do; and unto me, but not with their heart, Hosea 7:14. It is but clamor sine fide fatuus, an empty ring, that God regards not. For, "not every one that saith unto him, Lord, Lord," &c., Matthew 7:21. Many lean upon the…
Read John Trapp on Hosea 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Should be rendered, To me they cry, My God, we know Thee, we Israel.
Read Charles John Ellicott on Hosea 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Israel shalt cry] The rapidity of the eagle's flight is well imitated in the rapidity of the sentences in this place. My God, we know thee.] The same sentiment, from the same sort of persons, under the same feelings, as that in the Gospel of St. Matthew, Matthew 7:22: "Lord, have we not prophesied in thy name? and in thy name have cast out devils? Then will I profess unto them, I never KNEW YOU."
Read AdamClarke on Hosea 8 →CambridgeThe Cambridge Bible for Schools and Colleges2. Israel shall cry …] Rather, Unto me they will (then) cry, My God, we—Israel—know thee. When the punishment comes, they will cry aloud to Jehovah, and lay stress upon their belonging to Him. ‘Israel’ is mentioned, as the title of honour (the kunya, comp. the commentators on Isaiah 44:5), given by Jehovah, which was the outward sign of His mystic connexion with His worshippers. The speech of the Israelites is the counterpart of that of Jehovah in Isaiah 43:1, ‘I have called thee by name; thou art mine.’ (The Septuagint and the Peshito, however, omit ‘Israel.’) ‘My God’ seems used distributively, each Israelite professes to feel his individual relation to the national God.
Read Cambridge on Hosea 8 →Albert Barnes1798–1870Barnes' Notes on the BibleIsrael shall cry unto Me, My God, we know Thee - Or, according to the order in the Hebrew, “To Me shall they cry, we know Thee, Israel,” i.
Read Albert Barnes on Hosea 8 →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
Israel cries out to Me, “O our God, we know You!”
They cry to me, ‘My God, we, Israel, acknowledge you!’
Israel cries out to Me, “O our God, we know You!”
Israel cries out to me, “My God, we acknowledge you!”
Tyndale line
Israel shall cry unto me, My God, we know thee.
They shall cry unto me, My God, we Israel know thee.
They shall cry unto me, My God, we Israel know thee.
Israel shall cry to me, My God, we know thee.
Israel shall crie vnto me, My God, we know thee.
Strictly literal
They shall cry unto me, My God, we know thee; [we], Israel.
To Me they cry, 'My God, we — Israel — have known Thee.'
To Me they cry, My God, we—Israel—have known You.
To me will they then cry, My God, we, Israel, know thee.
They cry out to me, 'My God, we in Israel know you.'
From the Latin
They shall call upon me: O my God, we, Israel, know thee.
Simplified
Israel calls out to me, “Our God, we know you!”
They will send up to me a cry for help: We, Israel, have knowledge of you, O God of Israel.
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 reads לִ֖י יִזְעָ֑קוּ אֱלֹהַ֥י יְֽדַעֲנ֖וּךָ יִשְׂרָאֵֽל׃, while the Septuagint matches four of the five words, indicating a close correspondence in meaning, though the word order differs.
לִ֖י יִזְעָ֑קוּ אֱלֹהַ֥י יְֽדַעֲנ֖וּךָ יִשְׂרָאֵֽל׃
4 of the 5 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 8:2
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.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
זָעַק (za`aq) is a Hebrew verb meaning to cry out or call for help, often in a context of distress or need. It can also refer to assembling or summoning people, particularly for military purposes. The word has various forms, including Qal, Niphal, and Hiphil, indicating different nuances of calling or gathering.
[זָעַק] vb. cry, cry out, call
Qal
call, to one's aid
cry, cry out, in need
Niph. be called together, assemble, join
Hiph.
call, call out, or together, for military service
make a crying
have proclamation made
call out, or at
base
H2199 זָעַק cry, cry out, call .. call, to one's aid
. cry, cry out, in need
. be called together, assemble, join
. . call, call out, or together, for military service
. make a crying
. have proclamation made
. call out, or at
2199 za`aq zaw-ak'
a primitive root; to shriek (from anguish or danger); by
analogy, (as a herald) to announce or convene publicly:--
assemble, call (together), (make a) cry (out), come with such
a company, gather (together), cause to be proclaimed.
זָעַק (za.aq) — to cry out.
1) to cry, cry out, call, call for help
1a) (Qal)
1a1) to call (to one's aid)
1a2) to cry, cry out (in need)
1b) (Niphal) to be assembled, be called together, be joined together
1c) (Hiphil)
1c1) to call, call out, call together, summon
1c2) to make a crying, proclaim
1c3) to have a proclamation made
1c4) to call out to, call out at
Aramaic equivalent: ze.iq (זְעִ֑ק "to cry out" H2200)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-1cp | Suff — Verb qal perfect first person common plural · suffixHVqp1cp/Sp2ms
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.