Jeremiah 48:7 — Word Study
WLCכִּ֠י יַ֣עַן בִּטְחֵ֤ךְ בְּמַעֲשַׂ֙יִךְ֙ וּבְא֣וֹצְרוֹתַ֔יִךְ גַּם־ אַ֖תְּ תִּלָּכֵ֑דִי וְיָצָ֤א כְמוֹשׁ֙ בַּגּוֹלָ֔ה כֹּהֲנָ֥יו וְשָׂרָ֖יו יַחְדָּֽיו׃
BSABecauseyaʻan [since, for the reason that] you trustbâṭach [have confidence, rely] in your worksmaʻăseh [deeds, actions] and treasuresʼôwtsâr [riches, wealth] youʼattâh toogam [also, even] will be capturedlâkad▸ [taken, seized] and ChemoshKᵉmôwsh [the Moabite God, national deity] will goyâtsâʼ into exilegôwlâh [captivity, banishment] withyachad his priestskôhên [spiritual leaders, officials] and officialssar [rulers, princes]
| Greek | English | Parsing |
|---|---|---|
| כִּ֠י | for | Particle |
| יַ֣עַן | because | Conjunction |
| בִּטְחֵ֤ךְ | trusting you | Verb qal infinitive construct common, suffix |
| בְּמַעֲשַׂ֙יִךְ֙ | in deeds your | Preposition, noun common masculine plural construct, suffix |
| וּבְא֣וֹצְרוֹתַ֔יִךְ | and in treasures your | Conjunction, preposition, noun common feminine plural construct |
| גַּם־ | also | Adverb |
| אַ֖תְּ | you | Pronoun |
| תִּלָּכֵ֑דִי | you will be captured | Verb, Niphal, imperfect second person feminine singular |
| וְיָצָ֤א | and he will go out | Verb, Qal, sequential perfect third person masculine singular |
| כְמוֹשׁ֙ | Chemosh | Noun proper |
| בַּגּוֹלָ֔ה | in exile | Preposition, noun common feminine singular absolute |
| כֹּהֲנָ֥יו | priests his | Noun common masculine plural construct, suffix |
| וְשָׂרָ֖יו | and officials his | Conjunction, noun common masculine plural construct, suffix |
| יַחְדָּֽיו׃ | together | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Because you trust in your works and treasures, you too will be captured, and Chemosh will go into exile with his priests and officials. |
| KJV | ¶ For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together. |
| ASV | For, because thou hast trusted in thy works and in thy treasures, thou also shalt be taken: and Chemosh shall go forth into captivity, his priests and his princes together. |
| YLT | For, because of thy trusting in thy works, And in thy treasures, even thou art captured, And gone out hath Chemosh in a removal, His priests and his heads together. |
| WEB | For, because you have trusted in your works and in your treasures, you also will be taken. Chemosh will go out into captivity, his priests and his princes together. |
| BBE | For because you have put your faith in your strong places, you, even you, will be taken: and Chemosh will go out as a prisoner, his priests and his rulers together. |
Where they part company is in the rendering of בִּטְחֵךְ — see How Translations Differ.
The sentence begins with a causal clause, leading into the consequences of that action, which are further elaborated in additional clauses.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכְּמוֹשׁ
verbלָכַד
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 48:7
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 to Moabgenerated
Jeremiah 48:7 presents a dire warning to the people of Moab, emphasizing the consequences of their misplaced trust in their own works and treasures. The prophet Jeremiah conveys that their reliance on their own strength will lead to their capture and the exile of their god Chemosh, alongside their priests and officials. This serves as a reminder of the futility of placing confidence in material wealth and personal achievements rather than in God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 9:23 | This is what the LORD says: “Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the wealthy man in his riches. |
| 2 | Jeremiah 13:25 | This is your lot, the portion I have measured to you,” declares the LORD, “because you have forgotten Me and trusted in falsehood. |
| 3 | Psalm 40:4 | Blessed is the man who has made the LORD his trust, who has not turned to the proud, nor to those who lapse into falsehood. |
| 4 | Psalm 49:6–7 | They trust in their wealth and boast in their great riches. |
| 5 | Psalm 52:7 | “Look at the man who did not make God his refuge, but trusted in the abundance of his wealth and strengthened himself by destruction.” |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — בִּטְחֵךְ, bit.Chekhgenerated
The verb בִּטְחֵךְ (bit.Chekh) is derived from the root batach, which means to trust or have confidence. This construction indicates a sense of reliance and security, particularly in the context of trusting in one's own actions and resources.
In this verse, the use of בִּטְחֵךְ highlights the Moabites' misplaced confidence in their own abilities and possessions, which ultimately leads to their downfall. The parsing as an infinitive construct with a suffix indicates that the trust is directed towards the subject, emphasizing their personal reliance.
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 structure of the verse revolves around a main clause introduced by the conjunction כִּי (ki), indicating causation, followed by a series of phrases that elaborate on the consequences of the subject's actions. The finite verb תִּלָּכֵ֑דִי (ti.la.Khe.di), meaning 'you will be captured,' is pivotal, with additional phrases detailing the actions of Chemosh and his priests.
The sentence is constructed to emphasize the reasons for Moab's impending capture, with the verb יָצָא (ve.ya.Tza') indicating the action of Chemosh going into exile, creating a direct connection between the people's trust and their fate.
Septuagint Backgroundgenerated
The Septuagint translates יַעַן as ἐπειδὴ, indicating a causal relationship similar to the Hebrew. This choice maintains the emphasis on the reason behind the warning to Moab.
The use of συλλημφθήσῃ for תִּלָּכֵ֑דִי suggests a focus on the act of being captured, aligning with the overall theme of loss of autonomy due to misplaced trust.
In plain words — the whole versegenerated
Jeremiah 48:7 warns Moab that their trust in their own works and wealth will lead to their capture. Chemosh, their god, will also go into exile with his priests and officials. This verse highlights the consequences of relying on oneself rather than on God.
Frequently Asked Questionsgenerated
Trusting in your works and treasures means relying on your own abilities and material possessions for security and success, rather than depending on God.
Chemosh is the national deity of the Moabites, associated with their identity and worship, and was warned against by the Israelites.
Exile signifies loss of freedom and identity, as the Moabites would be taken away from their land and their god Chemosh would also be displaced.
This verse reflects Jeremiah's broader message about the consequences of sin and the importance of placing trust in God rather than in human strength or wealth.
Reflection Questionsgenerated
- In what areas of my life do I tend to trust in my own abilities rather than relying on God?
- How can I shift my focus from material wealth to spiritual reliance?
- What lessons can I learn from Moab's downfall to avoid similar mistakes?
- How does understanding the fate of Chemosh influence my view of idolatry today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 48:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor because thou hast trusted in thy works,.... The strong works and fortifications they had made about their cities, and so thought themselves safe in them; which is the sense of the Septuagint and
Read John Gill on Jeremiah 48 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together.
Read Robert Jamieson on Jeremiah 48 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhether by works in this place he meant their riches, got by the labour of their hands, or their idols, which often are called, by way of defamation, the works of their own hands, or their fortifications, is not much considerable; a confidence in creatures, opposed to a confidence in God, is doubtless the sin here intended, whatever the ground of it was, whether their idols, or riches, or fortified places. Chemosh was their principal idol, as appears by ,33 . God showeth them the vanity of this idolatry, by telling them that this idol should go into captivity, and be so far from being able to protect them, that he should not be able to protect himself or his own priests, or the princes that…
Read Matthew Poole on Jeremiah 48 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:7 For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity [with] his priests and his princes together.Ver. 7. For because thou hast trusted in thy works.] Thy creature confidence and thine idolatry have undone thee. Chemosh shall go forth into captivlty.] Chemosh - unde Kùìïò - was the Moabites’ god, and is thought to be the same with Bacchus or Priapus. He is here called Chemosh by way of contempt.
Read John Trapp on Jeremiah 48 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Chemosh shall go forth into captivity.—The name appears as that of the national deity of Moab in Numbers 21:29, as worshipped also by the Ammonites in Judges 11:24. Solomon introduced and Josiah abolished his worship at Jerusalem (1 Kings 11:7; 2 Kings 23:13). He is identified by Jerome (Comm. on Isaiah 15:2) with the Baal-peor of Num 25:3. The name is prominent in the Moabite Inscription as that of the national deity, who subdues the people of his rival, Jehovah. The captivity of the idol implies, of course, that of the people The “works” in which Moab is said to have trusted are represented in the LXX. and Vulgate as “fortresses,” but the word is not used in this sense elsewhere, and…
Read Charles John Ellicott on Jeremiah 48 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Chemosh shall go forth into captivity] The grand national idol of the Moabites, Numbers 21:29; Judges 11:24. Ancient idolaters used to take their gods with them to the field of battle. This was probably in imitation of the Israelites, who took the ark with them in such cases.
Read AdamClarke on Jeremiah 48 →
CambridgeThe Cambridge Bible for Schools and Colleges7. in thy works and in thy treasures] “works” perhaps meaning results of work, gains. This is suggested by the word “treasures” which follows. Cp. ch. Jeremiah 20:5, where, however, the Hebrew (translated “gains”) is not the same. The LXX (and so the Vulg.) rightly read but one substantive (omitting “works”), and render, from what was doubtless the original form of the Heb., strongholds. “Works” is a later insertion referring to Chemosh. So Co. For “work” in the sense of an idol cp. Deuteronomy 4:28 and elsewhere. The exile of a people was considered to involve that of their deity. For Chemosh’s captivity cp. Isaiah 46:1 f., and for the latter part of the v., Amos 1:15. Chemosh] the object…
Read Cambridge on Jeremiah 48 →
Albert Barnes1798–1870Barnes' Notes on the BibleWorks - Possibly the products of labor. The versions render fortifications.
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
Because you trust in your works and treasures, you too will be captured, and Chemosh will go into exile with his priests and officials.
For, because you have trusted in your works and in your treasures, you also will be taken. Chemosh will go out into captivity, his priests and his princes together.
Because you trust in your works and treasures, you too will be captured, and Chemosh will go into exile with his priests and officials.
“Moab, you trust in the things you do and in your riches. So you too will be conquered. Your god Chemosh will go into exile along with his priests and his officials.
Tyndale line
¶ For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together.
For, because thou hast trusted in thy works and in thy treasures, thou also shalt be taken: and Chemosh shall go forth into captivity, his priests and his princes together.
For, because thou hast trusted in thy works and in thy treasures, thou also shalt be taken: and Chemosh shall go forth into captivity, his priests and his princes together.
For because thou hast trusted in thy works and in thy treasures, thou also shalt be taken: and Chemosh shall go forth into captivity with his priests and his princes together.
For because thou hast trusted in thy workes and in thy treasures, thou shalt also be taken, and Chemosh shall goe forth into captiuitie with his Priestes and his princes together.
Strictly literal
For because thou hast confided in thy works and in thy treasures, thou also shalt be taken, and Chemosh shall go forth into captivity, his priests and his princes together.
For, because of thy trusting in thy works, And in thy treasures, even thou art captured, And gone out hath Chemosh in a removal, His priests and his heads together.
For because of your trusting in your works, || And in your treasures, even you are captured, || And Chemosh has gone out in a removal, || His priests and his heads together.
For, because thou hast trusted in thy works and in thy treasures, thou also shalt be conquered: and Kemosh shall go forth into exile, [with] his priests and his princes together.
For because of your trust in your practices and your wealth, you also will be captured. Then Chemosh will go away into captivity, together with his priests and leaders.
From the Latin
For because thou hast trusted in thy bulwarks, and in thy treasures, thou also shalt be taken: and Chamos shall go into captivity, his priests, and his princes together.
Simplified
It's because you put your confidence in what you do and what you own that you too will be captured. Your god Chemosh will be taken into exile along with his priests and leaders.
For because you have put your faith in your strong places, you, even you, will be taken: and Chemosh will go out as a prisoner, his priests and his rulers together.
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 of Jeremiah 48:7 presents the verse clearly, stating that trust in works and treasures will lead to capture, with Chemosh going into exile alongside his priests and officials. The Septuagint, while not providing a direct translation, shows a strong correspondence with the Masoretic Text, matching 11 of the 14 words, indicating agreement in the overall message. The Dead Sea Scrolls (2Q13) contain fragments that align closely with the Masoretic Text, with 13 words supplied by an editor to complete the verse. Overall, the Masoretic Text, Septuagint, and Dead Sea Scrolls share a consistent theme regarding the consequences of misplaced trust, although the Septuagint's wording and structure differ from the Hebrew original.
כִּ֠י יַ֣עַן בִּטְחֵ֤ךְ בְּמַעֲשַׂ֙יִךְ֙ וּבְא֣וֹצְרוֹתַ֔יִךְ גַּם־ אַ֖תְּ תִּלָּכֵ֑דִי וְיָצָ֤א כְמוֹשׁ֙ בַּגּוֹלָ֔ה כֹּהֲנָ֥יו וְשָׂרָ֖יו יַחְדָּֽיו׃
11 of the 14 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.
[כיא] [יען] [בטח׳כה] [במעשי׳כה] [ובאוצרותי׳כה] [גם] אתה [תלכדי] [ויצא] [כמוש] [בגולה] [כהני׳ו] [ושרי׳ו] [יחד]
1 word on the leather — 13 supplied entire by an editor.
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 48:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יַעַן (ya`an) is primarily a conjunction or preposition meaning 'because' or 'on account of.' It conveys purpose or intention, indicating reasons or causes in sentences. The entries consistently emphasize its use in this context, with no significant disagreement among lexicons.
יַעַן 95 prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
base
H3282 יַעַן prop. subst. purpose, intention, but always used as prep. or conj. on account of, because
3282 ya`an yah'-an
from an unused root meaning to pay attention; properly, heed;
by implication, purpose (sake or account); used adverbially to
indicate the reason or cause:--because (that), forasmuch (+
as), seeing then, + that, + wheras, + why.
יַעַן (ya.an) — because.
conj
1) because, therefore, because that, on account of
prep
2) because of, on account of
3) why (with interrogative pron)
Conj — ConjunctionHC
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal-Inf-a | Suff — Verb qal infinitive construct common · suffixHVqcc/Sp2fs
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2fs
The Hebrew word אוֹצָר (o-tsar) means 'treasure' or 'storehouse.' It encompasses various types of treasures, including valuable items like gold and silver, as well as supplies of food or drink. The term can also refer to a treasury or a depository for weapons, indicating a broader range of meanings related to storage and value.
אוֹצָר n.m. treasure, store, treasury, storehouse
base
H214 אוֹצָר treasure, store, treasury, storehouse
214 'owtsar o-tsaw'
from 686; a depository:--armory, cellar, garner,
store(-house), treasure(-house) (-y).
see HEBREW for 0686
אוֹצָר (o.tsar) — treasure.
1) treasure, storehouse
1a) treasure (gold, silver, etc)
1b) store, supplies of food or drink
1c) treasure-house, treasury
1c1) treasure-house
1c2) storehouse, magazine
1c3) treasury
1c4) magazine of weapons (fig. of God's armoury)
1c5) storehouses (of God for rain, snow, hail, wind, sea)
Conj | Prep | N-mp | Suff — Conjunction · preposition · noun common feminine plural construct · suffixHC/R/Ncfpc/Sp2fs
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2fs
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
V-Niphal-Imperf-2fs — Verb · Niphal · imperfect second person feminine singularHVNi2fs
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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
N-proper — Noun properHNpt
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.
גּוֹלָה (gowlah) refers to exiles or captivity, encompassing both the concept of being carried away and the collective group of exiles. It is derived from the active participle form of another Hebrew word, indicating a state of removal or being in captivity.
גּוֹלָה 42 n.f. exiles, exile
base
H1473 גּוֹלָה exiles, exile
1473 gowlah go-law'
or (shortened) golah {go-law'}; active participle feminine of
1540; exile; concretely and collectively exiles:--(carried
away), captive(-ity), removing.
see HEBREW for 01540
גּוֹלָה (go.lah) — captivity.
1) exiles, exile, captivity
1a) exiles (coll)
1b) exile, captivity (abstract)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — AdverbHD
