Isaiah 30:3 — Word Study
WLCוְהָיָ֥ה לָכֶ֛ם מָע֥וֹז פַּרְעֹ֖ה לְבֹ֑שֶׁת וְהֶחָס֥וּת בְּצֵל־ מִצְרַ֖יִם לִכְלִמָּֽה׃
BSABut Pharaoh’sParʻôh [the king of Egypt, a powerful leader] protectionmâʻôwz [security, stronghold, refuge] will becomehâyâh shamebôsheth [disgrace, embarrassment, reproach] and the refugechâçûwth△ [safe place, shelter, trust] of Egypt’sMitsrayim [a country in northeastern Africa] shadetsêl [shadow, protection, covering] your disgracekᵉlimmâh [shame, humiliation, confusion]
| Greek | English | Parsing |
|---|---|---|
| וְהָיָ֥ה | and it will become | Verb, Qal, sequential perfect third person masculine singular |
| לָכֶ֛ם | for you | Preposition, suffix |
| מָע֥וֹז | [the] refuge of | Noun common, masculine singular construct |
| פַּרְעֹ֖ה | Pharaoh | Noun |
| לְבֹ֑שֶׁת | shame | Preposition, noun common feminine singular absolute |
| וְהֶחָס֥וּת | and the refuge | Conjunction, particle, noun common feminine singular absolute |
| בְּצֵל־ | in [the] shadow of | Preposition, noun common masculine singular construct |
| מִצְרַ֖יִם | Egypt | Noun proper |
| לִכְלִמָּֽה׃ | ignominy | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Pharaoh’s protection will become your shame, and the refuge of Egypt’s shade your disgrace. |
| KJV | Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion. |
| ASV | Therefore shall the strength of Pharaoh be your shame, and the refuge in the shadow of Egypt your confusion. |
| YLT | And the strength of Pharaoh Hath been to you for shame, And the trust in the shadow of Egypt confusion, |
| WEB | Therefore the strength of Pharaoh will be your shame, and the refuge in the shadow of Egypt your confusion. |
| BBE | And the strength of Pharaoh will be your shame, and your hope in the shade of Egypt will come to nothing. |
Where they part company is מָע֥וֹז and בֹשֶׁת — see How Translations Differ.
The sentence begins with a main clause followed by two subordinate phrases that elaborate on the subjects and objects involved.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 30:3
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 — A Warning Against Egyptgenerated
Isaiah 30:3 warns that seeking refuge in Pharaoh's protection will ultimately result in shame and disgrace. This passage is part of a larger message where God admonishes His people for turning to Egypt for help instead of relying on Him. The surrounding verses highlight the futility of such reliance and the consequences that follow, emphasizing the need for trust in God alone.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:5–7 | everyone will be put to shame because of a people useless to them. They cannot be of help; they are good for nothing but shame and reproach.” |
| 2 | Isaiah 20:5 | Those who made Cush their hope and Egypt their boast will be dismayed and ashamed. |
| 3 | Jeremiah 37:5–10 | Pharaoh’s army had left Egypt, and when the Chaldeans who were besieging Jerusalem heard the report, they withdrew from Jerusalem. |
| 4 | Isaiah 45:16–17 | They will all be put to shame and humiliated; the makers of idols will depart together in disgrace. |
| 5 | Jeremiah 17:5–6 | This is what the LORD says: “Cursed is the man who trusts in mankind, who makes the flesh his strength and turns his heart from the LORD. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הָיָה, ve.ha.Yahgenerated
The verb הָיָה (hayah) means 'to be' and indicates a state of existence or coming into being. In this context, it expresses the transformation of Pharaoh's protection into shame, highlighting the consequences of misplaced trust.
As a sequential perfect verb, it indicates a completed action that will have ongoing implications. The use of this verb in a prophetic context underscores the certainty of the outcome being declared.
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 main verb of the verse is הָיָ֥ה, it will become, which governs the entire sentence. The structure includes multiple phrases that elaborate on the subjects and objects involved: the protection of Pharaoh and the disgrace that follows.
The Hebrew word order places emphasis on the transformation from protection to shame, indicating the consequences of seeking refuge in human authority.
Septuagint Backgroundgenerated
The Septuagint translates הָיָה as ἔσται, which also means 'it will be.' This choice maintains the sense of a future outcome, emphasizing the certainty of the disgrace that will follow reliance on Pharaoh.
The Greek rendering of מָע֥וֹז as τοῖς reflects a more general term for 'those' rather than a specific reference to refuge, which may broaden the interpretation of the source of shame.
In plain words — the whole versegenerated
Isaiah 30:3 warns that seeking safety under Pharaoh's protection will ultimately lead to shame and disgrace. This message serves as a reminder of the consequences of relying on human powers rather than trusting in God.
Frequently Asked Questionsgenerated
This verse illustrates that relying on powerful leaders like Pharaoh can lead to shame and disgrace, emphasizing the importance of trusting in God instead.
The warning serves as a reminder that placing our trust in worldly powers or systems can lead to disappointment and shame, encouraging reliance on divine guidance.
Shame in this context signifies the negative consequences of misplaced trust, highlighting the dishonor that comes from relying on sources that cannot provide true safety.
By seeking guidance from God and placing our trust in Him rather than in human authorities, we can avoid the shame that comes from relying on unstable foundations.
Reflection Questionsgenerated
- In what areas of my life am I tempted to seek refuge in human authority instead of trusting God?
- How can I cultivate a deeper trust in God's protection and provision?
- What examples can I find in Scripture where reliance on God led to safety and security?
- How can I encourage others to trust in God rather than in worldly powers?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 30:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore shall the strength of Pharaoh be your shame,.... They should be disappointed of the help and assistance they expected from him, and so be ashamed of their ally, and of confidence in him:
Read John Gill on Isaiah 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion. Therefore shall the strength of Pharaoh be your shame - your disappointment.
Read Robert Jamieson on Isaiah 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs being not only unprofitable, but mischievous to you.
Read Matthew Poole on Isaiah 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 30:3 Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt [your] confusion.Ver. 3. Therefore shall the strength of Pharaoh be your shame.] They that consult not with God "consult shame to their own houses"; and because they despise him, they shall be lightly esteemed. When any came to Bacon and Burleigh, Queen Elizabeth’ s gravest counsellors, with a project or design of raising her revenue, or promoting her interest, they would ask him how much reputation would redound unto her by it. Moses, who was faithful in all God’ s house, had the like care of God’ s glory, and is therefore renowned to all posterity. But these apostates in the text, for…
Read John Trapp on Isaiah 30 →CambridgeThe Cambridge Bible for Schools and Colleges3. strength … trust] refuge … hiding; as Isaiah 30:2.
Read Cambridge on Isaiah 30 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore shall the strength of Pharaoh be your shame - (see the note at Isaiah 20:5).
Read Albert Barnes on Isaiah 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2-4. That walk to go down into Egypt — “Going in the descent of Egypt,” by their ambassadors. Trusting in the shadow of Egypt — in her protection rather than in the protection of Jehovah — is most disgraceful.
Read Daniel Denison Whedon on Isaiah 30 →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
But Pharaoh’s protection will become your shame, and the refuge of Egypt’s shade your disgrace.
Therefore the strength of Pharaoh will be your shame, and the refuge in the shadow of Egypt your confusion.
But Pharaoh’s protection will become your shame, and the refuge of Egypt’s shade your disgrace.
But Pharaoh’s protection will bring you nothing but shame, and the safety of Egypt’s protective shade nothing but humiliation.
Tyndale line
Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.
Therefore shall the strength of Pharaoh be your shame, and the refuge in the shadow of Egypt your confusion.
Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.
Therefore shall the strength of Pharaoh be your shame, and the trust in the shade of Egypt your confusion.
But the strength of Pharaoh shalbe your shame, and the trust in the shadow of Egypt your confusion.
Strictly literal
For to you the protection of Pharaoh shall be a shame, and the trust in the shadow of Egypt a confusion.
And the strength of Pharaoh Hath been to you for shame, And the trust in the shadow of Egypt confusion,
And the strength of Pharaoh || Has been to you for shame, || And the trust in the shadow of Egypt confusion,
Therefore shall the strength of Pharaoh become your shame, and the shelter in the shadow of Egypt your disgrace.
Therefore Pharaoh's protection will be your shame, and the refuge in Egypt's shade, your humiliation,
From the Latin
And the strength of Pharao shall be to your confusion, and the confidence of the shadow of Egypt to your shame.
Simplified
But the protection of Pharaoh will be an embarrassment to you; hiding behind Egypt will only bring you humiliation.
And the strength of Pharaoh will be your shame, and your hope in the shade of Egypt will come to nothing.
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: וְהָיָ֥ה לָכֶ֛ם מָע֥וֹז פַּרְעֹ֖ה לְבֹ֑שֶׁת וְהֶחָס֥וּת בְּצֵל־ מִצְרַ֖יִם לִכְלִמָּֽה׃. The Septuagint matches closely with seven of the nine words, while the Dead Sea Scrolls also align with the Masoretic Text, confirming the integrity of this verse across witnesses.
וְהָיָ֥ה לָכֶ֛ם מָע֥וֹז פַּרְעֹ֖ה לְבֹ֑שֶׁת וְהֶחָס֥וּת בְּצֵל־ מִצְרַ֖יִם לִכְלִמָּֽה׃
7 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.
והיה ל׳כמ מעוז פרעה לבשת והחסות בצל מצרים ל׳כמה
9 words on the leather.
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 Isaiah 30:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
מָעוֹז (ma`owz) refers to a place or means of safety and protection, often implying a stronghold or refuge. It can denote both a physical fortified place and a figurative sense of security, such as divine protection. The term is built from the root associated with strength and fortification.
מָעוֹז n.m. place or means of safety, protection
base
H4581 מָעוֹז place or means of safety, protection
4581 ma`owz maw-oze'
(also mauwz {maw-ooz'}); or mahoz {maw-oze'} (also ma,uz
{maw-ooz'}; from 5810; a fortified place; figuratively, a
defence:--force, fort(-ress), rock, strength(-en), (X most)
strong (hold).
see HEBREW for 05810
מָעוֹז (ma.oz) — security.
1) place or means of safety, protection, refuge, stronghold
1a) place of safety, fastness, harbour, stronghold
1b) refuge (of God) (fig.)
1c) human protection (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word פַּרְעֹה (*par'oh*) means 'Pharaoh,' which is a title for Egyptian kings. It is derived from Egyptian and is commonly associated with various rulers mentioned throughout the Old Testament, including those during the time of the Patriarchs and the Divided Monarchy. The term translates to 'great house,' reflecting its significance in ancient Egypt.
פַּרְעֹה 275 n.m. Pharaoh, title of Egyptian kings
base
H6547 פַּרְעֹה Pharaoh, title of Egyptian kings
6547 Par`oh par-o'
of Egyptian derivation; Paroh, a general title of Egyptian
kings:--Pharaoh.
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.12.15
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.37.36
Also named: Pharaō (Φαραώ "Pharaoh" G5328)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.1.11
Also named: Pharaō (Φαραώ "Pharaoh" G5328H)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.3.10
Also named: Pharaō (Φαραώ "Pharaoh" G5328I)
§ Pharaoh = "great house"
N-proper — NounHNtmsa
fa'-ro, fa'-ra-o (par`oh; Pharao); Egyptian per aa, "great house"):em; the King James Version Pharacim): One of the families of temple-servants who returned with Zerubbabel (1 Esdras 5:31; not found in Ezra or Nehemiah).
1. The Use of Name in Egypt:
Many and strange differences of opinion have been expressed concerning the use of this name in Egypt and elsewhere, because of its importance in critical discussions (see below). Encyclopaedia Biblica says "a name given to all Egyptian kings in the Bible"; it also claims that the name could not have been received by the Hebrews before 1000 BC. HDB (III, 819) says that a letter was addressed to Amenhotep as "Pharaoh, lord of," etc. According to Winckler's theory of a North Arabian Musri, it was the Hebrews alone in ancient times who adopted the term Pharaoh from the Egyptians, the name not being found even in the Tell el-Amarna Letters or…
Pharaoh
The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”
(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or “shepherd kings.” The Egyptians called the nomad tribes of Syria Shasu, “plunderers,” their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of…
the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean ’the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: The Pharaoh of Abraham . (Genesis 12:15) --At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of…
Is properly an Egyptian word adopted into the Hebrew, and signifies king; so that when we find this name it means everywhere the king. Thus, also, Pharaoh Hophra is simply king Hophra.
Of the kings of Egypt, there are not less than twelve or thirteen mentioned in Scripture, all of whom bore the general title of Pharaoh, except four. Along with this title, two of them have also other proper names, Necho and Hophra. The following is their order. Some of them have been identified, by the labors of Champollion and others, with kings whose proper names we know from other sources, while others still remain in obscurity. Indeed, so brief, obscure, and conflicting are the details of Egyptian history and ancient chronology, which no name before that of Shishak can be regarded as identified beyond dispute.
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
חָסוּת (chacuwth) means 'refuge' or 'shelter.' It is derived from the root word for 'confidence' or 'trust.' The term appears in the context of seeking safety or protection, specifically noted in Isaiah 30:3.
חָסוּת n.f. refuge;—Is 30:3
ref
H2622 חָסוּת refuge
2622 chacuwth khaw-sooth'
from 2620; confidence:--trust.
see HEBREW for 02620
חָסוּת (cha.sut) — refuge.
refuge, shelter
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
ref'-uj: A place of resort and safety. The principal words in the Old Testament are machceh (Ps 14:6; 46:1; 62:7,8; Isa 4:6, etc.), and manoc (2Sa 22:3; Ps 59:16, etc.), both applied chiefly to God as a "refuge" for His people. For the King James Version "refuge" in De 33:27, the Revised Version (British and American) has "dwelling-place," and in Ps 9:9, "high tower." Conversely, the Revised Version (British and American) has "refuge" for the King James Version "shelter" in Ps 61:3, and "hope" in
→ CITIES OF
From the avenger of blood Ex 21:13,14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6
צֵל (tsel) means 'shadow' or 'shade,' encompassing both literal and figurative uses. It can refer to a physical shadow, as well as a protective shade or a symbol of life's transience. The word is derived from a root meaning to shade, and it is related to another term, צֵלֶל (tselel), which also means 'shadow.'
H6738 צֵל shadow
6738 tsel tsale
from 6751; shade, whether literal or figurative:--defence,
shade(-ow).
see HEBREW for 06751
צֵל (tsel) — shadow.
1) shadow, shade
1a) shadow (on dial)
1b) shadow, shade (as protection)
1c) shadow (symbolic of transitoriness of life)
Also means: tse.lel (צֵלֶל "shadow" H6752)
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…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
כְּלִמָּה (klimmah) refers to concepts of disgrace, reproach, and shame. It encompasses meanings such as insult, dishonor, and ignominy. The word is derived from a root that suggests confusion or dishonor, reflecting a range of negative social perceptions.
כְּלִמָּה n.f. insult, reproach, ignominy
base
H3639 כְּלִמָּה insult, reproach, ignominy
3639 klimmah kel-im-maw'
from 3637; disgrace:--confusion, dishonour, reproach, shame.
see HEBREW for 03637
כְּלִמָּה (ke.lim.mah) — shame.
1) disgrace, reproach, shame, confusion, dishonour, insult, ignominy
1a) insult, reproach
1b) reproach, ignominy
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa