Jeremiah 48:13 — Word Study
WLCוּבֹ֥שׁ מוֹאָ֖ב מִכְּמ֑וֹשׁ כַּאֲשֶׁר־ בֹּ֙שׁוּ֙ בֵּ֣ית יִשְׂרָאֵ֔ל מִבֵּ֥ית אֵ֖ל מִבְטֶחָֽם׃
BSAThen MoabMôwʼâb [the land and descendants of Lot] will be ashamedbûwsh [feel guilty, disappointed] of ChemoshKᵉmôwsh [their national deity, God of the Moabites] just asʼăsher the housebayith [family, descendants] of IsraelYisrâʼêl [the symbolic name of Jacob, his descendants] was ashamedbûwsh■ [felt guilty, let down] when they trusted inmibṭâch [put confidence, relied] BethelBêyth-ʼÊl [the house of God, a place of worship, their confidence, refuge]
| Greek | English | Parsing |
|---|---|---|
| וּבֹ֥שׁ | and it will be ashamed | Verb, Qal, sequential perfect third person masculine singular |
| מוֹאָ֖ב | Moab | Noun proper |
| מִכְּמ֑וֹשׁ | from Chemosh | Preposition, noun proper |
| כַּאֲשֶׁר־ | just as | Preposition, particle |
| בֹּ֙שׁוּ֙ | they were ashamed | Verb, Qal, perfect third person common plural |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| מִבֵּ֥ית | from Beth- | Preposition, noun proper |
| אֵ֖ל | -el | Noun proper |
| מִבְטֶחָֽם׃ | trust their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Moab will be ashamed of Chemosh, just as the house of Israel was ashamed when they trusted in Bethel. |
| KJV | And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el their confidence. |
| ASV | And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el their confidence. |
| YLT | And ashamed hath been Moab because of Chemosh, As the house of Israel have been ashamed Because of Beth-El their confidence. |
| WEB | Moab will be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, their confidence. |
| BBE | And Moab will be shamed on account of Chemosh, as the children of Israel were shamed on account of Beth-el their hope. |
Where they part company is in the interpretation of בּוֹשׁ — see How Translations Differ.
The sentence has a main clause followed by a comparative clause, emphasizing the parallel experiences of Moab and Israel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמוֹאָב
verbבּוֹשׁ
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 48:13
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 — God's Judgment on Moabgenerated
Jeremiah 48:13 reveals a prophecy where Moab, the descendants of Lot, will feel ashamed of their national deity, Chemosh, just as the house of Israel felt ashamed for trusting in Bethel. This passage illustrates the consequences of misplaced trust in false gods, highlighting the historical context of Moab's worship practices and Israel's reliance on God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 48:7–39 | Because you trust in your works and treasures, you too will be captured, and Chemosh will go into exile with his priests and officials. |
| 2 | Judges 11:24 | Do you not possess whatever your god Chemosh grants you? So also, we possess whatever the LORD our God has granted us. |
| 3 | 1 Samuel 5:3–7 | When the people of Ashdod got up early the next morning, there was Dagon, fallen on his face before the ark of the LORD. So they took Dagon and returned him to his place. |
| 4 | 1 Kings 11:7 | At that time on a hill east of Jerusalem, Solomon built a high place for Chemosh the abomination of Moab and for Molech the abomination of the Ammonites. |
| 5 | 1 Kings 18:26–29 | And they took the bull that was given them, prepared it, and called on the name of Baal from morning until noon, shouting, “O Baal, answer us!” But there was no sound, and no one answered as they leaped around the altar they had made. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — בּוֹשׁ, u.Voshgenerated
The verb בּוֹשׁ (buwsh) means 'to be ashamed' and conveys feelings of guilt and disappointment. It is used to express the emotional state of someone who feels disconcerted or let down, as seen in various biblical narratives.
In this verse, Moab's shame is tied to their worship of Chemosh, their national deity. The use of the verb in the Qal stem indicates a simple action, emphasizing the direct emotional response of Moab to their false god.
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 בּוֹשׁ governs the sentence, with two clauses connected by כַּאֲשֶׁר־, forming a comparison. The structure emphasizes the relationship between Moab's shame and Israel's similar experience.
The subject מוֹאָב is placed at the beginning, highlighting Moab's role in the prophecy, while the second clause elaborates on the house of Israel's past actions.
Septuagint Backgroundgenerated
The Septuagint translates בּוֹשׁ as καταισξυνθήσεται, which carries a similar meaning of shame but can imply a stronger sense of being put to shame. This choice reflects the translators' understanding of the emotional weight of the Hebrew term.
The translation of כַּאֲשֶׁר־ as ὥσπερ maintains the comparative structure, linking Moab's shame directly to Israel's experience.
In plain words — the whole versegenerated
Jeremiah 48:13 tells us that Moab will be ashamed of Chemosh, their god, just as the house of Israel was ashamed when they trusted in Bethel. This verse shows the consequences of relying on false gods and the resulting feelings of disappointment.
Frequently Asked Questionsgenerated
It means that Moab will feel guilt and disappointment for trusting in their god, Chemosh, who has failed them.
The comparison highlights that both nations experienced disappointment due to their misplaced trust in false deities.
Bethel, meaning 'house of God', represents a place where Israel put their trust, indicating that even a place of worship can lead to shame if it is not aligned with true faith.
It shows the consequences of idolatry, where both Moab and Israel face shame for their reliance on false gods instead of trusting in the true God.
Reflection Questionsgenerated
- In what ways do I sometimes place my trust in things that may lead to disappointment?
- How can I ensure that my faith is grounded in the true God rather than in false idols?
- What lessons can I learn from the experiences of Moab and Israel regarding trust and shame?
- How can I encourage others who may be struggling with misplaced trust in their lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 48:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Moab shall be ashamed of Chemosh,.... His idol; see Jeremiah 48:7; of his worship of him, prayers to him, and confidence in him; he not being able to save him from the destruction of the
Read John Gill on Jeremiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.
Read Robert Jamieson on Jeremiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is a natural and a penal shame which is here spoken of; we are naturally ashamed when we have reposed a great confidence in, and made great boasts of, a thing which, when it comes to be tried, proveth of no use, but mischievous to us. Chemosh was their great idol, in which the Moabites had great confidence, and of which they boasted; the prophet tells them they should be ashamed of this idol, or for this idol; as the Israelites, that is, the ten tribes, were ashamed of or for the golden calves, which Jeroboam set up at Dan and Beth-el, which were the cause of ruin to those tribes. Confidences in any thing but in God alone in a time of danger will bring both natural and penal shame.
Read Matthew Poole on Jeremiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:13 And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.Ver. 13. As the house of Israel was ashamed of Bethel.] When their golden calf was carried into captivity.
Read John Trapp on Jeremiah 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Beth-el their confidence.—The name of the sanctuary stands for the golden calf that was worshipped there as the symbol of Jehovah (1 Kings 12:29; Amos 7:10). That worship had been put to shame in the captivity of the Ten Tribes. So also should it be with the Chemosh-worship of Moab.
Read Charles John Ellicott on Jeremiah 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Beth-el their confidence.] Alluding to the golden calves which Jeroboam had there set up, and commanded all the Israelites to worship.
Read AdamClarke on Jeremiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges13. shall be ashamed] See on Jeremiah 2:26. was ashamed of Beth-el their confidence] Bethel was the southern seat of Jeroboam’s idolatrous worship. But Israel found their confidence in the worship there misplaced, when Shalmaneser carried them away. Cp. Amos 5:5. Pe. remarks that the mention of Bethel and not Jerusalem in this connexion is a noteworthy proof that this ch. contains a pre-exilic element.
Read Cambridge on Jeremiah 48 →Albert Barnes1798–1870Barnes' Notes on the BibleIsrael was ashamed of Beth-el - After Salmaneser had carried Israel away, they could trust no longer in the calf of Bethel established by Jeroboam.
Read Albert Barnes on Jeremiah 48 →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
Then Moab will be ashamed of Chemosh, just as the house of Israel was ashamed when they trusted in Bethel.
Moab will be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, their confidence.
Then Moab will be ashamed of Chemosh, just as the house of Israel was ashamed when they trusted in Bethel.
The people of Moab will be disappointed by their god Chemosh. They will be as disappointed as the people of Israel were when they put their trust in the calf god at Bethel.
Tyndale line
And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el their confidence.
And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el their confidence.
And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el their confidence.
And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el their confidence.
And Moab shalbe ashamed of Chemosh as the house of Israel was ashamed of Beth-el their confidence.
Strictly literal
And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, their confidence.
And ashamed hath been Moab because of Chemosh, As the house of Israel have been ashamed Because of Beth-El their confidence.
And Moab has been ashamed because of Chemosh, || As the house of Israel has been ashamed || Because of Beth-El, their confidence.
And Moab shall be ashamed of Kemosh, as the house of Israel were made ashamed because of Beth-el their confidence.
Then Moab will be ashamed of Chemosh just as the house of Israel was ashamed of Bethel, their object of trust.
From the Latin
And Moab shall be ashamed of Chamos, as the house of Israel was ashamed of Bethel, in which they trusted.
Simplified
Then the Moabites will feel let down by Chemosh, just as the people of Israel felt let down when they trusted in the golden calf idol at Bethel.
And Moab will be shamed on account of Chemosh, as the children of Israel were shamed on account of Beth-el their hope.
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 wording, with nine of the ten words matched. The Septuagint's word order differs, reflecting its own syntactical choices while preserving the original meaning.
וּבֹ֥שׁ מוֹאָ֖ב מִכְּמ֑וֹשׁ כַּאֲשֶׁר־ בֹּ֙שׁוּ֙ בֵּ֣ית יִשְׂרָאֵ֔ל מִבֵּ֥ית אֵ֖ל מִבְטֶחָֽם׃
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 Jeremiah 48:13
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.
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
כְּמוֹשׁ (Kmowsh) refers to Chemosh, the national deity of the Moabites, associated with the concept of subduing. This god was worshiped in Jerusalem during Solomon's reign but was later abolished by King Josiah. The entries note Chemosh's connections to other deities like 'Baal-peor' and 'Mars'.
כְּמוֹשׁ n.pr.div. Chemosh;—god of the Moabites to whom Solomon erected a high place
base
H3645 כְּמוֹשׁ, כְּמִישׁ
3645 Kmowsh kem-oshe'
or (Jer. 48:7) Kmiysh {kem-eesh'}; from an unused root
meaning to subdue; the powerful; Kemosh, the god of the
Moabites:--Chemosh.
כְּמוֹשׁ (ke.mosh) — Chemosh.
§ Chemosh = "subduer"
the national deity of the Moabites and a god of the Ammonites
also identified with 'Baal-peor', 'Baal-zebub', 'Mars' and 'Saturn'
1b) worship of this god was introduced into Jerusalem by Solomon and abolished by king Josiah of Judah
Prep | N-proper — Preposition · noun properHR/Npt
ke'-mosh (kemosh; Chamos):
1. Moabites, the People of Chemosh
2. Solomon and Chemosh Worship
3. Josiah Putting Down Chemosh Worship
4. Chemosh and Ammonites
5. Moabite Stone
6. Mesha's Inscription and the Old Testament
7. Chemosh in the Inscription
8. Parallels between Inscription and Old Testament Record
9. Ethical Contrast
LITERATURE
1. Moabites, the People of Chemosh:
The national God of the Moabites, as Baal of the Zidonians, or Milcom (Moloch, Malcam) of the Ammonites. The Moabites are apostrophized in an old Hebrew song as the "people of Chemosh" (Nu 21:29). Jeremiah in his oracle of doom upon Moab has recourse to the same old song and calls the people "the people of Chemosh." The impotence of the god to deliver his people is described by the prophet in figures representing him as going into captivity with them, his priests and princes…
Chemosh
The destroyer, subduer, or fish-god, the god of the Moabites (Num. 21:29; Jer. 48:7, 13, 46). The worship of this god, “the abomination of Moab,” was introduced at Jerusalem by Solomon (1 Kings 11:7), but was abolished by Josiah (2 Kings 23:13). On the “Moabite Stone” (q.v.), Mesha (2 Kings 3:5) ascribes his victories over the king of Israel to this god, “And Chemosh drove him before my sight.”
(subduer), the national deity of the Moabites. (Numbers 21:29; Jeremiah 48:7,13,46) In (Judges 11:24) he also appears as the god of the Ammonites. Solomon introduced, and Josiah abolished, the worship of Chemosh at Jerusalem. (1 Kings 11:7; 2 Kings 23:13) Also identified with Baal-peor, Baalzebub, Mars and Saturn.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
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.
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
N-proper — Preposition · noun properHR/Npl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
HNpl — Noun properHNpl
See GOD, NAMES OF.
Strength, one of the names of God, especially in poetry,
Ge 33:18-20. It is very often found in proper names, as Bethel, Daniel, Elijah, etc. Eloi, like Eli, means, My God.
מִבְטָח (mibtach) refers to confidence, encompassing both the act of confiding and the state of security or assurance. It is derived from a root meaning 'refuge' and can denote trust or hope. The entries consistently highlight its use in contexts related to security and assurance.
מִבְטָח n.[m.] confidence
the act of confiding
the object of confidence
the state of confidence, security.
base
H4009 מִבְטָח confidence . the act of confiding
. the object of confidence
. the state of confidence, security.
4009 mibtach mib-tawkh'
from 982; properly, a refuge, i.e. (objective) security, or
(subjective) assurance:--confidence, hope, sure, trust.
see HEBREW for 0982
מִבְטָח (miv.tach) — confidence.
1) trust, confidence, refuge
1a) act of confiding
1b) object of confidence
1c) state of confidence, security
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp