Hosea 8:9 — Word Study
WLCכִּֽי־ הֵ֙מָּה֙ עָל֣וּ אַשּׁ֔וּר פֶּ֖רֶא בּוֹדֵ֣ד ל֑וֹ אֶפְרַ֖יִם הִתְנ֥וּ אֲהָבִֽים
BSAForkîy [because of this reason] ◂theyhêm have gone upʻâlâh■ [ascended, risen] to AssyriaʼAshshûwr [Asshur, the land of the Assyrians] like a wild donkeypereʼ [fierce, onager, a strong and solitary animal] on its ownbâdad [alone, solitary, unguided] ◂EphraimʼEphrayim [doubly fruitful, a tribe of Israel] has hiredtânâh■ [paid for, employed] loversʼahab [those who show affection, friends]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הֵ֙מָּה֙ | they | Pronoun |
| עָל֣וּ | they have gone up | Verb, Qal, perfect third person common plural |
| אַשּׁ֔וּר | Assyria | Noun proper |
| פֶּ֖רֶא | a wild donkey | Noun common, masculine singular absolute |
| בּוֹדֵ֣ד | isolated | Verb, Qal, participle (active) masculine singular |
| ל֑וֹ | to itself | Preposition, suffix |
| אֶפְרַ֖יִם | Ephraim | Noun proper masculine |
| הִתְנ֥וּ | they have hired | Verb, Hiphil, perfect third person common plural |
| אֲהָבִֽים | lovers | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For they have gone up to Assyria like a wild donkey on its own. Ephraim has hired lovers. |
| KJV | For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers. |
| ASV | For they are gone up to Assyria, like a wild ass alone by himself: Ephraim hath hired lovers. |
| YLT | For they — they have gone up [to] Asshur, A wild ass alone by himself [is] Ephraim, They have hired lovers! |
| WEB | For they have gone up to Assyria, like a wild donkey wandering alone. Ephraim has hired lovers for himself. |
| BBE | For they have gone up to Assyria like an ass going by himself; Ephraim has given money to get lovers. |
Where they part company is בּוֹדֵד — see How Translations Differ.
The sentence has one main clause and two subordinate phrases, with the simile providing a vivid image of Israel's state.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbעָלָה
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 8:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Unfaithfulness of Israelgenerated
Hosea 8:9 reflects Israel's abandonment of God and pursuit of foreign alliances, symbolized by the wild donkey. This verse highlights the consequences of their choices, as Ephraim seeks lovers instead of relying on God. The surrounding verses emphasize Israel's vulnerability and the futility of their actions, as they are warned of the coming judgment from their unfaithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 5:13 | When Ephraim saw his sickness and Judah his wound, then Ephraim turned to Assyria and sent to the great king. But he cannot cure you or heal your wound. |
| 2 | Hosea 7:11 | So Ephraim has become like a silly, senseless dove— calling out to Egypt, then turning to Assyria. |
| 3 | 2 Kings 15:19 | Then Pul king of Assyria invaded the land, and Menahem gave Pul a thousand talents of silver in order to gain his support and strengthen his own grip on the kingdom. |
| 4 | Ezekiel 23:5–9 | Oholah prostituted herself while she was still Mine. She lusted after her lovers, the Assyrians—warriors |
| 5 | Job 39:5–8 | Who set the wild donkey free? Who released the swift donkey from the harness? |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בּוֹדֵ֣ד, bo.Dedgenerated
The word בּוֹדֵד (bo.ded) is a participle meaning 'isolated' or 'alone.' It describes a state of being separate or solitary, emphasizing the lack of guidance and companionship. This word captures the essence of Ephraim's condition, as they act independently and without direction.
In this context, the use of בּוֹדֵד illustrates the wild donkey's nature, which is fierce and solitary. It underscores the idea that Israel, like the wild donkey, is wandering away from its purpose and is left to its own devices, leading to its downfall.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb עָל֣וּ ('a.Lu, 'they have gone up') governs the main clause, with a series of phrases describing Israel's actions and state. The structure emphasizes the subject's actions and their consequences.
The sentence begins with a causal conjunction כִּי (ki, 'for'), linking Israel's actions to their unfaithfulness. The word order places emphasis on their ascent to Assyria, highlighting their misguided choices.
Septuagint Backgroundgenerated
The Septuagint translates עָל֣וּ as ἀνέβησαν (anebēsan), meaning 'they ascended.' This choice aligns with the Hebrew meaning of going up, but the Greek word carries an additional connotation of elevation, which may imply a false sense of honor in their actions.
The word בּוֹדֵד is rendered as ἑαυτὸν (heauton), meaning 'to itself.' This choice emphasizes the isolation and self-reliance of Israel, reinforcing the theme of their separation from God.
In plain words — the whole versegenerated
Hosea 8:9 tells us that Israel has turned to Assyria for help, acting like a wild donkey that is alone and without guidance. Ephraim, representing the northern kingdom of Israel, has sought out lovers, showing their unfaithfulness to God. This verse serves as a warning about the consequences of their actions.
Frequently Asked Questionsgenerated
It means that Israel has sought help and alliances from Assyria, rather than relying on God.
This metaphor indicates Ephraim's unfaithfulness and pursuit of foreign alliances instead of loyalty to God.
The wild donkey symbolizes Israel's untamed nature and independence, highlighting their lack of guidance and direction.
This verse illustrates the theme of Israel's unfaithfulness and the consequences of turning away from God, which is a central message throughout the book of Hosea.
Reflection Questionsgenerated
- In what ways do I seek help from sources other than God in my life?
- How can I guard against becoming isolated or relying solely on my own understanding?
- What does it mean to me to be 'doubly fruitful' as Ephraim was named?
- How can I ensure that my relationships reflect loyalty and faithfulness?
The early church on this verse — how the Fathers read it
Jerome comments on Hosea's warning about Israel's unfaithfulness, drawing from this verse to highlight their misguided alliances.
"For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath given gifts to his lovers, yea, though they have hired among the nations, now will I gather them together,Early Church Fathers on Hosea 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 8:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they are gone up to Assyria,.... Or, "though they should go up to Assyria" (g); to the king of Assyria, to gain his friendship, and enter into alliance with him; as, when Pal king of Assyria came
Read John Gill on Hosea 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers. For they are gone up to Assyria - referring to Menahem's application for Pul's aid in establishing him, on the throne (cf.
Read Robert Jamieson on Hosea 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prophet gives now an account why Israel was so impoverished, and why they should be so severely punished, why so punished of God, and why so slighted by man. They are gone up to Assyria; either gone, i.e. have sent ambassadors with rich presents to purchase assistance from Assyria, or gone with their tribute to procure the continuance of the Assyrian confederacy and aids. This confidence and trust in Assyria was accompanied with a casting off their dependence on and subjection to God: this their sin was very great, and their punishment shall, as their sin, be very great. Others refer this going up to their going into captivity into Assyria, and it surely may be a prediction of what…
Read Matthew Poole on Hosea 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 8:9 For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.Ver. 9. For they are gone up to Assyria, a wild ass alone by himself] This was that that most moved the Lord to denounce and determine hard and heavy things against Israel, they had suspicious thoughts of God, as if he either could not or would not do for them, and help them out, as the Assyrian (though an enemy) would. This prank of theirs God uttereth here with as great indignation and dislike as old Jacob did his son Reuben’ s incest, when he said, "He went up to my couch." The Lord is as jealous of his glory as any man can be of his wife; neither will he give it to another, Isaiah 42:8; he…
Read John Trapp on Hosea 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Gone up to Assyria.—The word thus translated is elsewhere used for “going up” to the sanctuary of the Lord. (See Note on Hosea 7:11.) Wild ass is the image of untamed waywardness (Job 39:5, sea.) it is described by Wetzstein as inhabiting the steppes, a creature of dirty yellow colour, with long ears and no horns, and a head resembling a gazelle’s. Its pace is so swift that no huntsman can overtake it. It is seldom seen alone, but in herds of several hundreds. From Jeremiah 2:24 we infer that the animal wanders alone after the object of its lust. Israel, like a solitary wild ass, seeks strange loves, courts strange alliances. On the last clause, see Ezekiel 16:32-34. Ephraim pays…
Read Charles John Ellicott on Hosea 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. They are gone up to Assyria] For succour. A wild ass alone by himself] Like that animal, jealous of its liberty, and suffering no rival. If we may credit Pliny and others, one male wild ass will keep a whole flock of females to himself, suffer no other to approach them, and even bite off the genitals of the colts, lest in process of time they should become his rivals. "Mares singuli faeminarum gregibus imperitant; timent libidinis aemulos, et ideo gravidas custodiunt, morsuque natos mares castrant." - Hist. Nat., lib. viii., c. 30. The Israelites, with all this selfishness and love of liberty, took no step that did not necessarily lead to their thraldom and destruction. Ephraim…
Read AdamClarke on Hosea 8 →CambridgeThe Cambridge Bible for Schools and Colleges9. gone up] Used, like ἀναβαίνω, of going inland (‘up the country’). a wild ass alone by himself] Rather, a wild ass taking his own way by himself. The point of comparison is obstinacy. The wild ass is a gregarious animal, but individuals in the herd will sometimes go and roam moodily and obstinately by themselves. See Tristram, Nat. Hist. of Bible, pp. 41–43, and Davidson’s full note on Job 35:5-8. Ishmael is compared to the wild ass in Genesis 16:12, and now it appears that Israel is no better than Ishmael. In spite of warnings, he will have his way, though intercourse with Assyria is his ruin. Ephraim hath hired lovers] Rather, loves. The allusion is to the gifts by which Israel sought…
Read Cambridge on Hosea 8 →Albert Barnes1798–1870Barnes' Notes on the BibleFor they are gone up to Assyria - The ground of this their captivity is that wherein they placed their hope of safety. They shall be presently swallowed up; “for” they went to Asshur.
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
For they have gone up to Assyria like a wild donkey on its own. Ephraim has hired lovers.
For they have gone up to Assyria, like a wild donkey wandering alone. Ephraim has hired lovers for himself.
For they have gone up to Assyria like a wild donkey on its own. Ephraim has hired lovers.
They have gone up to Assyria, like a wild donkey that wanders off. Ephraim has hired prostitutes as lovers.
Tyndale line
For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.
For they are gone up to Assyria, like a wild ass alone by himself: Ephraim hath hired lovers.
For they are gone up to Assyria, like a wild ass alone by himself: Ephraim hath hired lovers.
For they have gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.
For they are gone vp to Asshur: they are as a wilde asse alone by himselfe: Ephraim hath hired louers.
Strictly literal
For they are gone up [to] Assyria [as] a wild ass alone by himself: Ephraim hath hired lovers.
For they — they have gone up [to] Asshur, A wild ass alone by himself [is] Ephraim, They have hired lovers!
For they have gone up [to] Asshur, || A wild donkey alone by himself [is] Ephraim, || They have hired lovers!
For they are needs gone up to Assyria, they who like a wild ass should dwell alone: Ephraim spendeth lovers' gifts.
For they went up to Assyria like a wild donkey all alone. Ephraim has hired lovers for herself.
From the Latin
For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath given gifts to his lovers.
Simplified
They have gone up to Assyria like a donkey wandering alone. Ephraim has hired lovers.
For they have gone up to Assyria like an ass going by himself; Ephraim has given money to get lovers.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of Hosea 8:9, with 9 of the 10 words matched. The differences mainly lie in word order and the articles used, which reflect the distinct grammatical structures of Hebrew and Greek.
כִּֽי־ הֵ֙מָּה֙ עָל֣וּ אַשּׁ֔וּר פֶּ֖רֶא בּוֹדֵ֣ד ל֑וֹ אֶפְרַ֖יִם הִתְנ֥וּ אֲהָבִֽים
9 of the 10 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 8:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.
אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria
base
H804 אַשּׁוּר Asshur, Assyria
804 'Ashshuwr ash-shoor'
or iAshshur {ash-shoor'}; apparently from 833 (in the sense
of successful); Ashshur, the second son of Shem; also his
descendants and the country occupied by them (i.e. Assyria),
its region and its empire:--Asshur, Assur, Assyria,
Assyrians. See 838.
see HEBREW for 0833
see HEBREW for 0838
אַשּׁוּר (ash.shur) — Assyria.
§ Asshur or Assyria = "a step"
the nation, Assyria
the land, Assyria or Asshur
אַשּׁוּר (ash.shur) — Asshur.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Asshur or Assyria = "a step"
1) the second son of Shem, eponymous ancestor of the Assyrians
2) the people of Assyria
3) the nation, Assyria
4) the land, Assyria or Asshur
N-proper — Noun properHNpl
a-sir'-i-a:
I. GEOGRAPHY
II. EARLY HISTORY
III. CLIMATE AND PRODUCTIONS
IV. POPULATION
V. TRADE AND LAW
VI. ART
VII. MECHANICS
VIII. FURNITURE, POTTERY AND EMBROIDERY
IX. LANGUAGE, LITERATURE AND SCIENCE
X. GOVERNMENT AND ARMY
XI. RELIGION
XII. EXCAVATIONS
XIII. CHRONOLOGY
XIV. HISTORY
1. Early Period
2. The Older Empire
3. The Second Empire
4. Last Period and Fall of Empire
LITERATURE
Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.
I. Geography.
The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…
Assyria
The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”
A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…
country of Assur or Ashur
פֶּ֫רֶא (pere') refers to a wild ass or wild donkey. It is derived from a root meaning to run wild, indicating its untamed nature. This term appears in the context of the Old Testament, specifically noted in Jeremiah 2:24.
פֶּ֫רֶא n.m. wild ass
base
H6501 פֶּ֫רֶא wild ass
6501 pere' peh'-reh
or pereh (Jeremiah 2:24) {peh'-reh}; from 6500 in the
secondary sense of running wild; the onager:--wild (ass).
see HEBREW for 06500
פֶּ֫רֶא (pe.re) — wild donkey.
wild ass
N-ms — Noun common · masculine singular absoluteHNcmsa
בָּדַד (badad) is a Hebrew verb meaning to be separate or isolated. It conveys the idea of solitude or withdrawal, and can refer to a solitary state, such as an army straggler. The entries consistently highlight its reflexive nature of being alone.
[בָּדַד] vb. be separate, isolated
base
H909 [בָּדַד] be separate, isolated
909 badad baw-dad'
a primitive root; to divide, i.e. (reflex.) be
solitary:--alone.
בָּדַד (ba.dad) — be alone.
1) to withdraw, be separate, be isolated
1a) (Qal) an army straggler (part.)
1a1) of Ephraim (metaph.)
2) (TWOT) alone
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
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
N-proper — Noun proper masculineHNpm
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
תָּנָה (tanah) is a Hebrew verb meaning to hire. It covers the act of hiring in general, with a specific mention of hiring a prostitute in the Hiphil form. The entries consistently emphasize this notion of hiring, without any noted disagreements among the lexicons.
[תָּנָה] vb. hire
Qal hire
Hiph. have hired
base
H8566 תָּנָה
8566 tanah taw-naw'
a primitive root; to present (a mercenary inducement), i.e.
bargain with (a harlot):--hire.
תָּנָה (ta.nah) — to hire.
1) to hire
1a) (Qal) to hire
1b) (Hiphil) to hire (a prostitute), give amorous favours
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
אַ֫הַב (ahab) primarily means 'love' and can refer to affection in both positive and negative contexts. It is noted as a masculine noun and is used in plural forms, particularly in the context of lovers. The entries indicate that it is derived from another Hebrew root, אַהַב (H157), which also relates to love.
[אַ֫הַב] n.[m.] love only pl.
base
H158 אַ֫הַב
158 'ahab ah'-hab
from 157; affection (in a good or a bad sense):--love(-r).
see HEBREW for 0157
אַ֫הַב (a.hav) — lover.
1) loves, amours (only in plural) ahbym
2) (TWOT) love
N-mp — Noun common · masculine plural absoluteHNcmpa