Jeremiah 3:20 — Word Study
WLCאָכֵ֛ן בָּגְדָ֥ה אִשָּׁ֖ה מֵרֵעָ֑הּ כֵּ֣ן בְּגַדְתֶּ֥ם בִּ֛י בֵּ֥ית יִשְׂרָאֵ֖ל נְאֻם־ יְהוָֽה׃
BSAButʼâkên as a womanʼishshâh [a wife, unfaithful spouse] may betraybâgad■ [act treacherously, deceive] her husbandrêaʻ sokên you have betrayedbâgad■ [dealt treacherously with] O housebayith [family, nation] of IsraelYisrâʼêl [God's chosen people] declaresnᵉʼum [says, utters] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| אָכֵ֛ן | nevertheless | Particle |
| בָּגְדָ֥ה | she deals treacherously | Verb, Qal, perfect third person feminine singular |
| אִשָּׁ֖ה | a woman | Noun common, feminine singular absolute |
| מֵרֵעָ֑הּ | from companion her | Preposition, noun common masculine singular construct, suffix |
| כֵּ֣ן | so | Adverb |
| בְּגַדְתֶּ֥ם | you have dealt treacherously | Verb, Qal, perfect second person masculine plural |
| בִּ֛י | with me | Preposition, suffix |
| בֵּ֥ית | O house of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But as a woman may betray her husband, so you have betrayed Me, O house of Israel,” declares the LORD. |
| KJV | ¶ Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD. |
| ASV | Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith Jehovah. |
| YLT | But — a woman hath deceived her friend, So ye have dealt treacherously with Me, O house of Israel, an affirmation of Jehovah. |
| WEB | “Surely as a wife treacherously departs from her husband, so you have dealt treacherously with me, house of Israel,” says Yahweh. |
| BBE | Truly, as a wife is false to her husband, so have you been false to me, O Israel, says the Lord. |
The translations agree on the key themes of betrayal and unfaithfulness.
The sentence is structured around a main clause with a comparative element, emphasizing the analogy between a woman's betrayal and Israel's actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִשָּׁה
verbבָּגַד
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 — Jeremiah 3:20
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 Lord's Call to Repentancegenerated
Jeremiah 3:20 illustrates the deep sense of betrayal felt by God as He compares Israel's actions to that of an unfaithful wife. The preceding verses express God's longing for a faithful relationship with His people, emphasizing His desire to be their Father. This passage is part of a larger call for Israel to return to faithfulness, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 3:1 | Then the LORD said to me, “Go show love to your wife again, though she is loved by another and is an adulteress. Love her as the LORD loves the Israelites, though they turn to other gods and offer raisin cakes to idols. ” |
| 2 | Jeremiah 3:1–2 | “If a man divorces his wife and she leaves him to marry another, can he ever return to her? Would not such a land be completely defiled? But you have played the harlot with many lovers— and you would return to Me?” declares the LORD. |
| 3 | Jeremiah 5:11 | For the house of Israel and the house of Judah have been utterly unfaithful to Me,” declares the LORD. |
| 4 | Isaiah 48:8 | You have never heard; you have never understood; for a long time your ears have not been open. For I knew how deceitful you are; you have been called a rebel from birth. |
| 5 | Ezekiel 16:15–52 | But because of your fame, you trusted in your beauty and played the harlot. You lavished your favors on everyone who passed by, and your beauty was theirs for the asking. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — בָּגְדָ֥ה, ba.ge.Dahgenerated
The verb בָּגַד (*bagad*) means to act treacherously or deceitfully. It conveys the idea of betrayal, particularly in the context of relationships, as seen in the analogy of a woman betraying her husband.
This verb is in the perfect tense, indicating a completed action, and it emphasizes the ongoing nature of Israel's unfaithfulness. The use of this term highlights the seriousness of Israel's actions against God, who desires loyalty and faithfulness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all agreeing on the central theme of betrayal.
Sentence Structuregenerated
The main clause is established by the verb בָּגְדָ֥ה, she deals treacherously, which is followed by a comparison introduced by כֵּן, so. This structure emphasizes the analogy between a woman's betrayal and Israel's actions.
The sentence follows a clear structure: the subject אִשָּׁ֖ה (a woman), the action of betrayal, and the direct address to Israel, creating a powerful rhetorical effect.
Septuagint Backgroundgenerated
The Septuagint translates בָּגַד as ἀθετεῖ which means 'to reject' or 'to set aside.' This choice suggests a broader interpretation of betrayal, emphasizing the act of forsaking a covenant relationship.
This translation indicates a shift from a personal betrayal to a more communal rejection, highlighting the seriousness of Israel's unfaithfulness to God.
In plain words — the whole versegenerated
Jeremiah 3:20 shows God expressing His hurt over Israel's betrayal. He compares their actions to a woman being unfaithful to her husband. This highlights the seriousness of their unfaithfulness and God's desire for a loyal relationship.
Frequently Asked Questionsgenerated
Betraying God means turning away from His commands and covenant, similar to how a spouse might be unfaithful in a marriage.
God expresses deep sorrow and disappointment, longing for Israel to return to Him and be faithful.
This analogy emphasizes the personal nature of Israel's relationship with God and the pain caused by their unfaithfulness.
God desires loyalty, faithfulness, and a close relationship with His people, akin to a loving marriage.
Reflection Questionsgenerated
- In what ways can I ensure that I remain faithful in my commitments to God?
- How can I recognize areas in my life where I may be acting treacherously towards God?
- What steps can I take to strengthen my relationship with God?
- How does understanding God's feelings about betrayal affect my view of sin?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the analogy of betrayal and God's desire for a faithful relationship with Israel.
But as a woman may despise her lover, so the house of Israel has despised Me, says the Lord. The voice of Christ is near the people of Judah, to whom He said: I will make you as sons, and I will give you a desirable land.Early Church Fathers on Jeremiah 3 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 3:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely as a wife treacherously departeth from her husband,.... Or, "her friend" (i); who loves her, takes care of her, and provides for her, and goes after another man, and cohabits with him; which
Read John Gill on Jeremiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD. Surely - rather, But. Husband - literally, friend.
Read Robert Jamieson on Jeremiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod hereby telling her what she had formerly been, endeavours to engage her to what she ought to be, namely, considering her former unfaithfulness in time past, how she ought to carry it for the future. See .
Read Matthew Poole on Jeremiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 3:20 Surely [as] a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.Ver. 20. Surely as a treacherous wife, &c.] This ye have done, but that is your present grief, and now you look upon your former disloyalties with a lively hatred of them, holding that the time past of your life may suffice to have wrought the will of the Gentiles, &c.
Read John Trapp on Jeremiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Surely as a wife . . .—In the midst of the bright vision of the future there comes unbidden the thought of the dark present: the faithless wife is not yet restored to her true friend and husband. Her guilt must be again pressed home upon her, so as to lead her to repentance.
Read Charles John Ellicott on Jeremiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges20. O house of Israel] Israel as including Judah.
Read Cambridge on Jeremiah 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Surely as — Rather, Just as. Husband — Hebrew, friend. Israel has been false to the holiest obligations, and this would seem to close the door of hope for her return.
Read Daniel Denison Whedon on Jeremiah 3 →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 as a woman may betray her husband, so you have betrayed Me, O house of Israel,” declares the LORD.
“Surely as a wife treacherously departs from her husband, so you have dealt treacherously with me, house of Israel,” says Yahweh.
But as a woman may betray her husband, so you have betrayed Me, O house of Israel,” declares the LORD.
But, you have been unfaithful to me, nation of Israel, like an unfaithful wife who has left her husband,” says the Lord.
Tyndale line
¶ Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.
Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith Jehovah.
Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.
Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.
But as a woman rebelleth against her husband: so haue yee rebelled against me, O house of Israel, sayeth the Lord.
Strictly literal
Surely [as] a woman treacherously departeth from her companion, so have ye dealt treacherously with me, O house of Israel, saith Jehovah.
But — a woman hath deceived her friend, So ye have dealt treacherously with Me, O house of Israel, an affirmation of Jehovah.
But a woman has deceived her friend, || So you have dealt treacherously with Me, || O house of Israel,” || A declaration of YHWH.
But truly as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the Lord.
But like a woman faithless to her husband, you have betrayed me, house of Israel—this is Yahweh's declaration.”
From the Latin
But as a woman that despiseth her lover, so hath the house of Israel despised me, saith the Lord.
Simplified
But just like a wife might betray her husband, you have betrayed me, people of Israel, declares the Lord.
Truly, as a wife is false to her husband, so have you been false to me, O Israel, says the Lord.
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 in their wording, with 10 out of 11 words matching. The Septuagint's word order differs, but the core message remains consistent across both texts.
אָכֵ֛ן בָּגְדָ֥ה אִשָּׁ֖ה מֵרֵעָ֑הּ כֵּ֣ן בְּגַדְתֶּ֥ם בִּ֛י בֵּ֥ית יִשְׂרָאֵ֖ל נְאֻם־ יְהוָֽה׃
10 of the 11 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 Jeremiah 3:20
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 אָכֵן (*aken*) is an adverb that conveys strong affirmation, meaning 'surely' or 'truly.' It can also emphasize contrast, translating to 'but indeed' or 'but in fact.' The word is derived from related roots indicating firmness and certainty.
אָכֵן adv. with strong asseverative force:
surely, truly
emphasizing a contrast, but indeed, but in fact
base
H403 אָכֵן with strong asseverative force: . surely, truly
. emphasizing a contrast, but indeed, but in fact
403 'aken aw-kane'
from 3559 (compare 3651); firmly; figuratively, surely; also
(advers.) but:--but, certainly, nevertheless, surely, truly,
verily.
see HEBREW for 03559
see HEBREW for 03651
אָכֵן (a.khen) — surely.
1) surely, truly, indeed
1a) truly, indeed (strong assertive force)
1b) but indeed, but in fact (emphasizing a contrast)
Adv — ParticleHTj
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
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.
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt